
.-.■.... -. - - 

Book'. M 4Tfo 



y 



/ 






£ 












NETTLETON AND HIS LABOURS: 

BEING- 

BY BEMET TYLER, D.D. 

REMODELLED IN SOME PARTS, 



OCCASIONAL NOTES AND EXTRACTS, AND SPECIMENS OE 
HIS SERMONS AND ADDRESSES, 



AN INTRODUCTION: 



REV. ANDilE^Y A. BOIAR, 

COLLACE. 



-, ' , 9 , 



EDINBURGH: 
T. & T. CLARK, 38 GEORGE STREET. 

LONDON : HAMILTON, ADAMS, AND CO. ; NISBET AND CO. 
DUBLIN : JOHN BOBER.TSON, AND HODGES & SMITH. 

MDCCCLIV. 



CONTENTS. 



introduction- 



Chapter I. 

HIS AWAKENING AND CONVERSION, 



.PAGE 

vi 



17 



Chapter II. 

HIS COLLEGE LIFE AND MISSIONARY YEARNINGS, 34 



Chapter IIL 

THE LEADINGS OF PROVIDENCE THAT PRE- 
PARED HIM FOR HIS FUTURE WORK AS 
AN EVANGELIST, 



55 



Chapter IV. 

HIS FIRST SUCCESS: FIFTEEN CONGREGATIONS 
IN CONNECTICUT VISITED WITH THE SPIRIT 
SOME DETAILS, . . . 



63 



IV CONTENTS* 

Chapter V. 

INCREASING SUCCESS : TEN CONGREGATIONS PAGE 

BLESSED HIS MODE OF PROCEEDING, . 82 

Chapter VI. 

THE BLESSING ON HIS LABOURS IN SARATOGA 

COUNTY AND NASSAU EXTRACTS FROM 

HIS LETTERS, 109 

Chapter VII. 

OTHER SIX CONGREGATIONS VISITED LETTERS 

TO YOUNG CONVERTS TESTIMONY OF EYE- 
WITNESSES, . . . . . . 130 

Chapter VIII. 

ABOVE TWENTY CONGREGATIONS BLESSED — 
DETAILS OF CASES— TESTIMONIES TO THE 
WORK, . . . . . . . 154 

Chapter IX. 

SPECIMENS OF DR. NETTLETON's PREACHING, 174 

Chapter X. 

THORN IN THE FLESH, AND YET ABOUT TWENTY 

MORE AWAKENINGS — NEW EMPLOYMENTS, 232 



CONTENTS. V 

Chapter XI. 

VISIT TO GREAT BRITAIN IN 1831 HIS 

METHODS — CHARACTERISTICS OF REVIVALS page 

UNDER HIM, 285 

Chapter XII. 

BLESSED AGAIN — PROFESSOR OF PASTORAL 

DUTY DEGREE OF D.D. OPPOSED TO 

NEW MEASURES AND NEW DOCTRINES — 

MR. FINNEY, 334 

Chapter XTTT. 

HIS INTELLECTUAL SHREWDNESS — ANECDOTES 

— CHARACTER AS A CHRISTIAN MAN, . 398 

Chapter XIV. 
his last sickness and death, . . . 427 



Appendix. 



CAREER OF MR. DAVENPORT, . . . 441 

THE CUMBERLAND PRESBYTERIANS, 446 

MR. FINNEY, ...... 449 

DR. NETTLETON ON REVIVALS, . . . 451 



INTRODUCTION. 



"I once said to myself, in the foolishness of my 
heart : i What sort of sermon must that have been 
which was preached by Peter when three thousand 
souls were converted at once V What sort of sermon ? 
Such as other sermons. There is nothing to be found 
in it extraordinary. The effect was not produced by 
eloquence, but by the mighty power of God present 
with the Word." How many have felt, if they have 
hot said, what Cecil thus gives expression to ! 

It has been thought desirable by some who have 
so felt, that Dr. Nettletorfs life and character should 
be better known in this country. His biographer, 
Dr. Bennet Tyler, has given us a most valuable and 
interesting memoir, with documents to attest whatever 
any might ascribe to partiality. It is that memoir 
which is here given forth again, only it has been 
somewhat remodelled. Not one fact has been 
omitted. In almost every paragraph of the narrative 
part, the very words of the original memoir are 
retained ;* but some portions of the documents have 
been omitted, occasional remarks have been in- 
troduced by the present editor, and a few other 

"• Even such American phraseology as "powerful revival," "experi- 
encing religion," has been retained. 



Vlll INTRODUCTION. 

changes made that seemed likely to adapt it more to 
this country. A considerable number of extracts, also, 
from Dr. Nettleton's Remains, have been inserted, 
and a few extracts from other sources, bearing on 
revivals, given. 

We do not claim for Dr. N'ettleton the rank of 
Whitefield ; but yet he stands very high among those 
who have " converted sinners from the error of their 
ways, saved souls from death, and hidden a multitude 
of sins," (James v. 20.) There was this difference 
between his preaching and Whitefield's, in its sub- 
stance, that while the latter proclaimed, with amazing 
unction and effect, the plainest and simplest truths 
regarding sin and the Saviour, reiterating these, in 
every place, all his long career, — Dr. Nettleton, on the 
other hand, dealt very extensively, and very perse- 
veringly, in full doctrinal statements opened up and 
pressed home on the conscience. 

There is a natural aversion to authority, even the 
authority of God, in the heart of man. And hence it 
has been that, both then and now, there have been 
zealous men who have loudly protested against those 
doctrines of grace usually called Calvinistic doctrines, 
pretending that the souls of men are by these doctrines 
lulled into sleep as far as regards their responsibility. 
Now, though such an abuse of these scriptural truths 
has often been manifested where men have grown 
lukewarm, yet the very opposite influence is that 
which they ought to exert ; and whoever reads Dr. 
Nettleton's history, will see with what tremendous 
force they may be employed to awaken the con- 
science. 



ES T TRODUCTION. IX 

Vinet has remarked, that that very delicate psycho- 
logy which goes prying into all the motives of the soul, 
surprising all its secrets, extorting from it confessions, 
ferreting into its obscure corners, giving to the soul 
the consciousness of all its evil, is, after all, danger- 
ous to the soul. The knowledge of one's self is then 
turned into a study, — a matter of curiosity. The 
sorrows of repentance are unwittingly transformed 
into the pleasures of self-love ; nay, the reproaches of 
conscience become the pleasures of the intellect ; and 
so we do not enter into, but rather go out of our- 
selves.— (Vinet's Homiletics.) Such treatment of the 
human heart becomes mere philosophy. But not dis- 
similar in its result, because really carrying on an 
analogous process, is the method pursued by some in 
regard to the special doctrines of grace, — the Calvin- 
istic doctrines. They have so preached and prelected 
on them, so argued and defended them, that, in their 
hands, these truths have become little better than dry 
theses; and the preachers of those truths have dropt 
the tone of solemn, tender, conscience-rousing Boan- 
erges, and become merely able defenders of favourite 
themes. In admirable contrast with such treatment 
of doctrine, Dr. Nettleton's preaching, avoiding this 
error altogether, set these high truths before his 
hearers, on all occasions, in a most thoroughly prac- 
tical form. They saw in them the God of majesty, 
glory, grace, dealing with rebels, and were bowed 
down before Him. 

We said, that when men dislike these truths there 
is at the root a dislike of authority, — God's authority. 
Men forget, or willingly are ignorant, that the will of 



X INTRODUCTION. 

God is " the Rule of rules, the Law of laws, the Justice 
of all justice, the Equity of all equity, the Right of 
all right." — (Calvin.) They think and speak as if God 
had no reasons for what He does, because we do not 
know His reasons ; they will not be content to travel 
humbly onward until the day of Christ, when " the 
mystery of God shall be finished;" they insist on 
everything being explained to them clearly now, that 
they may perceive why God acts thus. But why 
should not we wait till the time for such explanations 
arrive? Why should we run the risk of losing our 
footing, and being drowned in those great deeps, while 
we insist on fathoming them ere we will believe that 
they are God's unfathomable depths ? 

It is worthy of notice, that it is John, — he who so 
fully opens up to view the love of God, — John who so 
expatiates on every proof of divine love, John who 
seems to feel the beating of the heart of God-man more 
than any other, — he it is whose pen is so constantly 
guided by the Holy Ghost to refer to the doctrines 
of sovereign grace. It is he who records the words : 
" I know whom I have chosen," and, " I have chosen 
you," in xiii. 18 ; xv. 16 ; and it is he who speaks so 
often of those whom " the Father hath given" to Christ ; 
— -and is not all this Election?* It is he who records 
the words of Jesus: "I lay down my life /or the sheep;" 
— the method of salvation, " one for all; 99 — and is not 
this particular Redemption f "j* It is he who tells how 
Jesus said: "No man cometh unto me, except the 
Father, who hath sent me, draw him;" and "except it 

*Johnx II ; vi. 37, 39 ; xvii 2, 6,9,11*. 12. 

f John vi 44, 65. 



INTRODUCTION. XI 

be given him of the Father," — who relates the conver- 
sation John iii. 5 ; and who tells that a believer m 
Christ is born not by natural descent? not by his own 
fleshly will, not by the persuasive power of any other 
man's reasoning, " but of God;" — and is not this Special 
Grace ?■* It is he who records, more than once, such 
declarations of Jesus as these : u Every man that hath 
heard and learned of the Father, cometh unto me" — " all 
that the Father giveth me shall come to me ;" — and is 
not this Irresistible Grace ? There is no free will here, f 
It is he who has so fully given our Lord's words about 
His sheep : " None shall pluck them out of my hand; 
they shall never perish ; none shall pluck them out 
of my Father's hand," — " Of those whom thou hast 
given me, I have lost none," J — and then, xiv. 1 6 : 
"The Comforter shall abide with you for ever;"— 
and is not this the doctrine of the Perseverance of the 
Saints ?§ We might add, it is he who, without at- 
tempting to reconcile the two truths, states so broadly 
God's " blinding the eyes, and hardening the hearts" 
(xii. 40) of the Jews ; and yet their own sin being their 
ruin — " they believed not," (xii. 43,) " For they loved 
the praise of men more than the praise of God." 

Whitefield,^ and Edwards, and Nettleton, never 
found themselves nor those they addressed, hindered 
by these great truths ; they were helped by them, not 
hindered. No wonder ; for do not each of these doc- 
trines at once turn our eye on God himself and causB 
us to hear His voice saying : " Come now, let us reason 
together, saith the Lord?" 

* John i. 13. f John vi 45; vi 37. % John x 28, 29 ; xviii. 9. 
§ John xiv. 16. 



Xll INTRODUCTION. 

They lead us to the fullest and freest Gospel, If they 
teach that men naturally hate God, nay, that " they 
hate Him without a cause" (John xv. 25,) they also 
teach, that as truly as man is so thoroughly base and 
unholy that he can hate God, even God in Christ, 
(" Me and my Father," John xv. 24,) although there 
is not one reason in God that gives occasion to this 
hatred, yet, on the other hand, God is so gloriously 
gracious, that He can love man " without a cause" He 
can, out of merest grace, without there being one single 
quality in man to call it forth, freely love the sinner, and 
freely provide justification. If the man hated " without 
a cause," (fegsav,) the Lord justifies " without a cause" 
in us, (dwgzav,) (Rom. iii. 25.) The warrant to the 
sinner goes forth in these terms: " Whosoever will, let 
him come and take of the water of life freely," (<3wgsav,) 
without waiting till there is in him one excellence 
that might seem likely to induce God to give it (Rev. 
xxii. 17). You sinned gratuitously, you may be saved 
gratuitously. And if it seem a strange preface to a 
free Gospel call, in the eyes of some, to tell sinful men 
that it remains with God to leave their eyes closed, 
or to open them on the things announced and prof- 
fered to their acceptance, still it is the very method 
pursued by our Lord in Matth. xi. 25, 28 : "I thank 
thee, O Father, Lord of heaven and earth, that thou 
hast hid these things from the wise and prudent, and 
hast revealed them unto babes" " Come unto me, all 
ye that labour and are heavy laden !" It is His method, 
too, in John vi. 37, and in iii. 5, 15. And no 
wonder after all! For, see, it declares that this 
Gospel-call, this invitation of rich, boundless love, 



INTRODUCTION. X1U 

need never fall on any man's ear in vain, how- 
ever depraved, hardened, desperately wicked he may 
be, since the same God of holy love who sends it has 
the power to turn that heart in the very moment the 
invitation comes to it. Love is so unlimited that it 
can sweep away the very unwillingness of the sinner 
to whom it addresses its message of grace ! Is not 
this glad tidings ? — free unlimited love, a flood that 
is not turned aside into another channel by meeting 
the rock in its way, but that rises behind it till its 
waters pour over it in a cataract ! 

Nor let us fail to notice, that all the doctrines of 
grace are beams from the glorious person of Christ 
There we may see them in their centre : (1.) The 
person of God-man is a proclamation of election — 
the principle of election — inasmuch as it is an ever- 
lasting monument »of His having passed by angels, 
and come, in mere grace, to the help of man. 
(2.) The person of God-man is a proclamation of 
particular redemption, and all the completeness of atone- 
ment involved therein; for who is He but the one 
man who dies for the people, for " all the children of 
God" (John xi. 52,)— the second Adam, who tastes 
death for every man of His family, His many sons, 
(Heb. ii. 9.) Again, (3.) The person of Christ is a 
proclamation of the doctrine of special grace ; for from 
that fountain cometh the regenerating Spirit to man ; 
so that if you see the stream of " repentance" in any 
one, you trace it up to its source in " the Prince 
and Saviour exalted to give repentance" (Acts v. 31,) 
and " quickening whom He will," (John v. 21.) Then, 
(4.) The person of Christ proclaims irresistible grace> 



XIV INTRODUCTION. 

inasmuch as it is after the pattern of His resurrection 
from the dead that every believing one was raised 
from the grave of sin, (Eph. i. 20,) " according to 
the energy of the might of God's power, wrought in 
Christ, when raised from the dead;" and inasmuch 
as we can never fail to connect with His person such 
remembrances, as that He on earth called men and 
they came, — whether it were a Lazarus out of his 
grave, or a Matthew out of his tomb of corrup- 
tion. (5.) The person of Christ proclaims the per- 
severance of the saints ; for we never can forget His 
own representation of himself as beaiHng home the 
sheep on His own shoulders, and causing new joy in 
heaven by its safe arrival. 

And let us add on this subject, that the person of 
Christ (associated, of course, with what He wrought) 
being to us the centre and core o£ all the doctrines of 
grace, we have a brief and satisfactory answer there- 
in to those who allege that they cannot disentangle 
the sinner's free access to the offered salvation from 
tha difficulties that beset some of these doctrines. We 
point, in this case, to the centre doctrine of all, — tlve 
person of Christ, — " the great mystery of godliness," and 
tell that this, at least, is clear, and plain, and indis- 
putable, — viz., that God commands you to go to Him. 
Go, then, and He will be to you what the woman of 
Syrophenicia found Him to be, (when she could not 
unravel the apparent frown contained in His words,) 
• — a bottomless fountain of grace ; and every child of 
Adam is warranted at once to approach to this and 
use it. Deal with himself here, if other truths per- 
plex you ; and solve all questions as to whether or 



IHTRODTJCTION. XV 

not you were specially intended when this fountain 
was opened for sinners, by drinking of it; or, in 
Other words, by willingly receiving Christ himself, 
and putting your soul at His disposal. 

We must assert one other truth in connexion with 
these doctrines of grace. Most assuredly they are fitted 
to lead a man and a minister of Christ (witness Dr. 
Nettleton) to be zealous of good works, and zealous for 
souls, — bent upon God's glory, and bent upon the sal- 
vation of men. As to the latter, which specially some 
call in question, how plain it is that, believing what 
we do, we can despair of no man so long as he lives, 
and so long as there is the Spirit of grace to convert 
men. Besides, we know that our Lord desires us, and 
expects us to travail as in birth for the souls of men, 
apart from what success we may have. This is His 
will; and to know this aright makes ministers anx- 
ious, earnest, holy, prayerful, intensely covetous of 
souls. There may be nothing present to excite ; still 
the same high duty, and the same ever-remaining 
hope of the Holy Spirit's working, furnish sufficient 
motives to produce steady and fervent effort. And 
thus (with holy Bradford, who, in prison, before 
going to the stake, defended these doctrines of grace) 
they can yearn over men, and expostulate with them : 
" I pray you, I desire you, I crave it at your hands 
with all my very heart ; I ask of you with hand, pen, 
tongue, and mind, in Christ, for Christ, through 
Christ, for the sake of His name, blood, mercy, 
power, truth, my most entirely beloved, that you 
admit no doubt of God's mercies toward you !" Yes ; 
we work, and pray, and travail for souls, because God 



XVI INTRODUCTION. 

worketh to will and to do of His good pleasure ; and 
holds over our head the crown of glory, which 
shepherds who have the Shepherd's heart receive 
at the day when the chief Shepherd shall appear. 

Coll ace, April 1854. 



|Uiiht0ii anb \h fabnn* 



CHAPTER I. 

HIS AWAKENING AND CONVERSION. 

It cannot be otherwise than interesting to read how 
the Lord led one whom some believed to have been 
the means of awakening no less than thirty thousand 
souls. 

Asahel Nettleton was born in North Killing worth, 
Connecticut, April 21, 1783. He was the eldest son, 
and second child, of a family of six children, consist- 
ing of three sons and three daughters. His parents, 
though but little known to the world, were esteemed 
and respected by their neighbours. His father was a 
farmer, in moderate, but comfortable circumstances ; 
and in this employment Asahel was mostly engaged 
until he entered college, in 1805. 

His childhood and youth, so far as is known to the 
writer, were characterized by nothing very peculiar. 
His early advantages of education were only such as 
are furnished by the common district school. That he 
made a good use' of these advantages, we may infer 
from the thirst for knowledge which he evinced .at a 

A 



18 NETTLETON AND 

later period, and from the fact that, while a young 
man, he was employed, several winters, in the capacity 
of a school teacher. 

His parents, according to the custom which pre- 
vailed at that period in some parts of New England, 
were professors of religion, on what was called the 
half-way covenant plan, — that is, they were not 
admitted to full communion, but having publicly 
assented to the covenant of the Church, they were 
permitted to offer their children in baptism.* Asahel 
was, of course, baptized in his infancy; and, while 
a child, received some religious instruction from his 
parents. He was, in particular, required to commit 
to memory the Assembly's Catechism, which, as he 
often remarked, was of great use to him when 
his attention was awakened to the concerns of his 
soul. His morals were also strictly guarded by his 
parents ; and they had the satisfaction to know, that, 
during the period of youth, he was not addicted to 
any vicious habits, but sustained, in the eyes of the 
world, an unblemished moral character. 

While a child, he was occasionally the subject of 
religious impressions. At one time, in particular, 
while alone in the field, and looking at the setting 
sun, he was powerfully impressed with the thought, 

* This custom, according to Dr. Bellamy, was first introduced by the 
recommendation of a synod which met in Boston, 1662. Many ministers 
and churches zealously opposed it at the time ; and although it gained 
extensive prevalence, it was never universally adopted. It began to be 
discontinued in the days of Edwards and Bellamy ; for the latter remarks : 
" Of late a considerable number of churches which had adopted the prac- 
tice, have laid it aside." The revivals at the beginning of the present 
century, put a period to it in most of the churches, and, at present, it is 
scarcely known in any part of New England. It is the very state of things 
still prevailing in many parts of our Scottish Highlands ; and nothing but 
an outpouring of the Spirit, such as was vouchsafed to these congrega- 
tions in America, is likely to remedy it. 



HIS LABOURS. 19 

that he and all men must die. He was so affected by this 
thought, that he stood for some time and wept aloud. 
But these feelings were transitory, and he seems to 
have had no permanent religious impressions till the 
autumn of 1800, when he was in the eighteenth year 
of his age. This was at the period so memorable in 
the history of American churches as a time of refresh- 
ing from the presence of the Lord. For half a century 
the influences of the divine Spirit had been, in a great 
measure, withdrawn from the churches. Revivals were 
few. But during a period of four or five years, com- 
mencing with 1798, not less than one hundred and 
fifty churches in New England were favoured with 
the special effusions of the Holy Spirit ; and thousands 
of souls, in the judgment of charity, were translated 
from the kingdom of Satan into the kingdom of God's 
dear Son. 

In the blessings of this general outpouring of the 
Spirit, North Killingworth shared. A narrative of 
the revival of religion in this town was published 
in the fourth and fifth volumes of the Connecticut 
Evangelical Magazine. A few individuals, whose 
conversion was considered particularly interesting, 
were requested by their pastor to give him, in writing, 
an account of their religious exercises. Mr. Nettleton 
was one of the number ; and his account, with that 
of two or three others, is incorporated in the printed 
narrative, and is as follows : — 

"Knowing, by experience, the deplorable state of 
a sinner, — that he is, by nature, totally destitute of 
love and conformity to God, and that he cannot be 
saved but by a special act of sovereign grace, induceth 
me to ask for further instruction upon this all-import- 



20 NETTLETON AND 

ant subject, and to communicate, in a summary man- 
ner, the state of my mind, and the feelings with which 
it has been exercised. 

" From my earliest age I endeavoured to lead a 
moral life, being often taught that God would punish 
sinners ; but I did not believe that I should suffer for 
the few offences of which I had been guilty. Having 
avoided many sins which I saw in others, I imagined 
ail was well with me, till I was about eighteen years 
old, when I heard a sermon preached upon the neces- 
sity of regeneration, which put me upon thinking of 
the need of a change of heart in myself. I did not, 
however, well receive the discourse at the time ; for 
I was sensible I knew nothing about such a change ; 
neither did I wish to know, for I believed myself as 
good as others without it ; and to be equal with them, 
I thought would be sufficient. However, the thought 
troubled me considerably from day to day, and caused 
me to think of praying, which I had never done, 
except repeating some form as a little child, and doing 
it to remove the stings of a guilty conscience, when I 
considered myself in imminent danger. Some time 
after this I heard another sermon, that convinced me 
I had quenched the Spirit, which occasioned me the 
most alarming fears, that I should for ever be left to 
eat the fruit of my own ways. Supposing I was alone 
in the thoughts of eternity, I separated myself from all 
company, and determined to seek an interest in Christ. 
I concluded something must be done to appease God's 
anger. I read, and prayed, and strove in every pos- 
sible way to prepare myself to go to God, that I might 
be saved from His wrath. The more I strove in this 
selfish way, the more anxious I was ; and no hope was 



HIS LABOURS. 21 

given. Soon I began to murmur and repine, and 
accused God of the greatest injustice in requiring me 
to return to Him ; and while I was striving with all 
my might, as I supposed, He appeared not to regard 
me. I considered God obligated to love me, because 
I had done so much for Him ; and finding no relief, 
I wished that He might not be, and began really to 
doubt the truths of His Holy Word, and to disbelieve 
His existence ; for if there was a God, I perfectly 
hated Him. I searched the Scriptures daily, hoping 
to find inconsistencies in them, to condemn the Bible, 
because it was against me ; and while I was diligently 
pursuing my purpose, everything I read, and every 
sermon I heard, condemned me. Christian conversa- 
tion gave me the most painful sensations. 

"I tried to repent, but I could not feel the least 
sorrow for my innumerable sins. By endeavouring 
to repent, I saw my heart still remained impenitent. 
Although I knew I hated everything serious, yet I 
determined to habituate myself to the duties which 
God required, and see if I could not, by that means, 
be made to love Him ; and I continued in this state 
some months. The fear of having committed the 
unpardonable sin, now began to rise in my mind, and 
I could find no rest day nor night. When my weary 
limbs demanded sleep, the fear of awaking in a miser- 
able eternity prevented the closing of my eyes ; and 
nothing gave me ease. No voice of mirth, or sound 
whatever, was heard, but what reminded me of the 
awful day when God shall bring every work into 
judgment. All self-righteousness failed me ; and, 
having no confidence in God 9 I was left in deep 
despondency. 



22 NETTLETON AND 

u After awhile, a surprising tremor seized all my 
limbs, and death appeared to have taken hold upon 
me. Eternity — the word Eternity — sounded louder 
than any voice I ever heard ; and every moment 
of time seemed more valuable than all the wealth 
of the world. Not long after this, an unusual calm- 
ness pervaded my soul, which I thought little of at 
first, except that I was freed from my awful convic- 
tions ; and this sometimes grieved me, fearing I had 
lost all conviction. Soon after, hearing the feelings 
of a Christian described, I took courage, and thought 
I knew, by experience, what they were. The char- 
acter of God, and the doctrines of the Bible, which 
I could not meditate upon before without hatred, 
especially those of election and free grace, now appear 
delightful, and the only means by which, through 
grace, dead sinners can be made the living sons of 
God. My heart feels its sinfulness. To confess my 
sins to God, gives me that peace which before I knew 
nothing of. To sorrow for it, affords that joy which 
my tongue cannot express. Were I sensible that, at 
death, my hope would perish, yet it seemeth to me 
now, that I could not willingly quit the service of 
God, nor the company of Christians. But my unfaith- 
fulness often makes me fear my sincerity ; and should 
I at last be raised to glory, all the praise will be to 
God for the exhibition of His sovereign grace." 

In giving this account, he remarked, that the fore- 
going printed statement is not exactly as he wrote it. 
" When I heard a sermon preached upon the neces- 
sity of regeneration, which put me upon thinking of 
the need of a change of heart in myself," — this, as it 
now reads, seems to convey the idea, that his attention 



HIS LABOURS. 23 

was first awakened to the concerns of his soul by a 
particular sermon. But this was not true, nor was 
such an idea expressed in the original manuscript. 
His first permanent religious impressions occurred in 
the following manner : — 

On the night of the annual Thanksgiving, in the 
Fall or autumn of 1800, he attended a ball. The next 
morning, while alone, and thinking, with pleasure, on 
the scenes of the preceding night, and of the manner 
in which he had proposed to spend the day, in com- 
pany with some of his young companions, the thought 
suddenly rushed upon his mind : We must all die, and 
go to the judgment; and with what feelings shall we 
then reflect upon these scenes ? This thought was, for 
the moment, overwhelming ; and it left an impression 
on his mind which he could not efface. His pleasing 
reflections on the past, and anticipations of the future, 
vanished at once, and gave place to feelings of a very dif 
ferent kind. These feelings he concealed ; but he could 
not entirely banish them from his mind. The world 
had lost its charms. All those amusements in which 
he had taken delight were overcast with gloom. His 
thoughts dwelt much on the scenes of death, judgment, 
and eternity. He knew that he had an immortal soul, 
that must be happy or miserable in the future world ; 
and although he had consoled himself with the thought, 
that he was as good as others around him, and that 
his condition was, of course, as safe as theirs ; yet he 
now felt conscious that he was unprepared to meet 
his God. He, at the same time, perceived that he 
was liable every moment to be cut down by the stroke 
of death, and summoned to his last account. He had 
no peace of mind by day or by night. Although, at 



24 NETTLETON AND 

this time, he had no very just conceptions of the divine 
law, or of the depravity of his heart ; yet he was 
sensible that he was a sinner, and that his sins must 
be pardoned, or he could not be saved. 

The duty of prayer was now forcibly impressed 
upon his mind, — a duty which he had almost entirely 
neglected ; and it was not without a great struggle in 
his feelings, that he was brought to bend the knee to 
Jehovah. At the same time, he gave himself much 
to the reading of the Scriptures and other religious 
books, and separated himself as much as possible from 
thoughtless companions. So far as he knew, and so 
far as is now known, there was, at that time, no other 
person in the town under serious impressions.* The 
young people with whom he had been most intimate, 
were exceedingly thoughtless, and given to vain and 
sinful amusements. They were, at this time, making 
arrangements for the establishment of a dancing school, 
and they expected his aid and co-operation in the 
measure. But, to their astonishment, he utterly refused 
to have anything to do with it. He had made up his 
mind to quit for ever all such amusements, and to 
seek the salvation of his soul. But as he did not 
reveal his feelings to any of his associates, they knew 
not how to account for this sudden change in his 
appearance and conduct. Some, perhaps, suspected 
the true cause ; while others supposed, that, for some 
reason unknown to them, his affections had become 
alienated from his former friends. 

Thus, for months, he mourned in secret, and did 
not communicate his feelings to a single individual. 

• This was in the autumn of 1800. The revival did not become visible 
till the following spring. 



HIS LABOURS. 25 

During this period he had a strong desire that some 
of his young companions would set out with him in 
pursuit of religion ; and although his proud heart 
would not permit him to make known to them the 
state of his mind, yet he occasionally ventured to 
expostulate with them on the folly and sinfulness of 
their conduct ; and to some few individuals he addressed 
short letters on the same subject. These warnings 
were treated by some with ridicule and contempt. On 
the minds of others they made an impression, which, 
as he afterwards learned, was never effaced. This was 
particularly the case with Philander Parmele, who was 
afterwards his class-mate in college, and intimate friend 
through life.* 

When Mr. Nettleton first became anxious respect- 
ing the salvation of his soul, he had not, as has been 
remarked, any very just conceptions of the depravity 
of his heart. He was sensible that he was not in a 
safe condition. He knew that he needed something 
which he did not possess, to prepare him for heaven. 
He had a general vague idea that he was a sinner ; 
but he saw not the fountain of iniquity within him. 
As is common with persons when awakened to a sense 
of their danger, he went about to establish his own 
righteousness. He vainly presumed, that by diligent 
and persevering efforts, he should recommend himself 
to the favour of God. He was, accordingly, very 
abundant in his religious services. He not only 
abandoned those amusements in which he had de- 
lighted, and forsook, in a great measure, the society 

* Mr. Parmele became pastor of the church in Bolton, Conn. At his 
house Mr. Nettleton was sick with the typhus fever, in 1822. Mr. Parmele 
caught the fever of him, and died. 



26 NETTLETON AND 

of those who took no interest in the subject of religion, 
but he spent much time in retirement, earnestly cry- 
ing to God for mercy. He would often repair to the 
field and forests for this purpose ; and he sometimes 
spent a large part of the night in prayer. In this 
way he expected to obtain the forgiveness of his sins, 
and the peace and consolation which God has pro- 
mised to His people. But after labouring for some 
time in this manner, he became alarmed at his want 
of success. God seemed to pay no regard to his 
prayers; and how to account for this fact he knew 
not. At this crisis he was assailed by infidel doubts. 
The question arose in his mind, whether he had not 
proved the Bible to be false ? It is written : Ask) 
and ye shall receive ; seek, and ye shall find. He said 
to himself: I have asked, but I have not received; 
I have sought, but I have not found. How, then, can 
these promises be true ? And how can the book which 
contains them be the Word of God ? He found him- 
self disposed to cherish these doubts, and to seek for 
further proof that the Bible is not true. He searched 
the Scriptures on purpose to find contradictions in 
them ; and he even went so far as to begin to doubt 
the existence of a God. Like the fool, he said in his 
heart, There is no God, — that is, he wished there were 
none ; for he was sensible, that, if there was a God, 
he was not reconciled to His character ; and he wished 
the Bible to be false, because he saw that it condemned 
him. But his efforts to satisfy himself that religion 
is not a reality, did not succeed. The thought would 
sometimes arise : " What if the Bible should prove to 
be true ! Then I am lost for ever." This would fill 
him with inconceivable horror. 



HIS LABOURS. 27 

i 

These struggles in his mind led him to a more just 
knowledge of his character and condition. He began 
to see the plague of his own heart. His doubts respect- 
ing the truth of the promises which God has made to 
those who ask and seek, were dispelled by the painful 
conviction, that he never had asked and sought as God 
requires. The commandment came, sin revived, and he 
died. He saw that God looks on the heart, and that He 
requires holy and spiritual service of His creatures ; 
that He seeheth such to worship Him as worship Him 
in spirit and in truth. He saw, at the same time, that 
in all his religious services he had been prompted by 
selfish motives. He saw that in all which he had 
done, he had had no love to God, and no regard 
to His glory ; but that he had been influenced solely 
by a desire to promote his own personal interest and 
happiness. He saw that in all the distress which 
he had experienced on account of his sin, there was 
no godly sorrow — no true contrition. He had not 
hated sin because it was committed against God, but 
had merely dreaded its consequences. 

During this period he read President Edwards' 
narrative of the revival of religion in Northampton, 
and the memoir of Brainerd. These served very 
much to deepen the conviction of his utterly lost 
condition. The preaching which he heard from time 
to time also greatly distressed him. As he says in 
his narrative, every sermon condemned him. Nothing 
gave him any relief. He seemed to be sinking daily 
deeper and deeper in guilt and wretchedness. One 
day, while alone in the field, engaged in prayer, his 
heart rose against God, because He did not hear and 
answer his prayers. Then the words of the apostle : 



28 NETTLETON AND 

" The carnal mind is enmity against God" came to his 
mind with such overwhelming power, as to deprive 
him of strength, and he fell prostrate on the earth. 
The doctrines of the Gospel — particularly the doc- 
trines of divine sovereignty and election — were sources 
of great distress to him. There was much talk re- 
specting these doctrines, at that time, in North Kill- 
ingworth. Some disbelieved and openly opposed them. 
He searched the Scriptures with great diligence, to 
ascertain whether they are there taught ; and although 
his heart was unreconciled to them, he dared not deny 
them, for he was convinced that they were taught in 
the Bible. He would sometimes say to himself : "If 
I am not elected I shall not be saved, even if I do 
repent." Then the thought would arise : " If I am 
not elected I never shall repent." This would cut 
him to the heart, and dash to the ground all his 
self-righteous hopes. For a long time he endured 
these conflicts in his mind. 

Meanwhile, he became fully convinced that the 
commands of God are perfectly just — that it was his 
immediate duty to repent — and that he had no excuse 
for continuing another moment a rebel against God. 
At the same time, he saw that such was the wicked- 
ness of his heart — that he never should repent unless 
God should subdue his heart by an act of sovereign 
grace. With these views of his condition, his distress 
was sometimes almost insupportable. At one time he 
really supposed himself to be dying, and sinking into 
hell. This was the time of which he speaks in his 
narrative, when he says: "An unusual tremor seized 
all my limbs, and death appeared to have taken hold 
upon me." For several hours his horror of mind was 



HIS LABOURS. 29 

inexpressible. Not long after this, there was a change 
in his feelings. He felt a calmness for which he knew 
not how to account. He thought, at first, that he had 
lost his convictions, and was going back to stupidity. 
This alarmed him ; but still he could not recall his 
former feelings. A sweet peace pervaded his soul. 
The objects which had given him so much distress, he 
now contemplated with delight. He did not, however, 
for several days, suppose that he had experienced a 
change of heart ; but finding, at length, that his views 
and feelings accorded with those expressed by others, 
whom he regarded as the friends of Christ, he began 
to think it possible that he might have passed from 
death unto life. The more he examined himself, the 
more evidence he found that a great change had been 
wrought in his views and feelings respecting divine 
things. Old things had passed away — all things had 
become new. The character of God now appeared 
lovely. The Saviour was exceedingly precious ; and 
the doctrines of grace, towards which he had felt such 
bitter opposition, he contemplated with delight, and had 
now no doubt of their truth. He saw clearly, that if 
there was any good thing in him towards the Lord God 
of Israel, it was not the result of any effort of his own, 
but of the sovereign and distinguishing will of God. 

It was about ten months, as has been already inti- 
mated, from the time when Mr. Nettleton's attention 
was first seriously turned to the subject of religion, 
before he obtained peace in believing. With him, 
what the old divines termed the law-work was deep 
and thorough. This protracted season of conviction 
gave him a knowledge of the human heart which few 
possess ; and which was doubtless intended by God to 



30 NETTLETON AND 

prepare him for his peculiar labours as a minister of 
Christ. As one observes : " God prepares for himself 
the souls which He destines to some important work. 
We must prepare the vessel before we launch it on the 
mighty deep. If education is necessary for every man, 
then is a particular education necessary for those who 
are to influence the generations in which they live." 

But although he enjoyed great peace of mind, he 
never expressed to others a very high degree of confi- 
dence that he was a child of God. He had such a 
deep and abiding sense of the deceitfulness of the 
human heart, and of the danger of self-deception, that 
not only at this period, but ever afterwards, he was 
exceedingly cautious in speaking about his belief that 
he was accepted of God. At one time, being asked 
whether he had any doubts respecting his interest in 
the promises, he replied : " I have no doubt that I have 
religious enjoyment; but the question is, whether it is 
of the right kind 1" At another time he said : " The 
most that I have ventured to say respecting myself is, 
that I think it possible I may get to heaven." It was 
always painful to him to hear persons express great 
confidence of their interest in the divine favour. He 
feared they did not realize how deceitful the human 
heart is. This cautious reserve proceeded from godly 
jealousy over himself, and over others, in regard to 
inferring an interest in Christ, from superficial and 
partial change of feeling. It did not interfere with 
his own enjoyment of God, nor did it prevent him 
urging on others the calm joy that arises from beholding 
what God has given us in His Son ; but it led him 
always to direct special attention to what was fitted at 
once to give true views and deepen all right feelings. 



HIS LABOURS. 31 

In after years, in a sermon on Psalm li. 12, we find 
him speaking in the following manner, of what the 
soul finds on first believing:— " The first joy of the new 
born soul does not arise from the belief that his sins 
are pardoned ; for his sins are not pardoned until the 
love of God is shed abroad in his heart. He can, of 
course, have no evidence that he is pardoned, until he 
finds himself rejoicing in the contemplation of the 
divine character. But the joy of God's salvation may 
be realized when the individual has no idea that his 
sins are pardoned. The renewed soul, while contem- 
plating the loveliness of Christ, and other divine 
objects, forgets himself, and his mind is absorbed in 
the delightful contemplation of these objects." 

In passages like these, there seems to be some 
reminiscence of his own experience at the time of 
conversion. Indeed, in the revivals of that period, 
souls convinced of sin were very generally relieved and 
brought to rest in that manner. In the revival at New 
Hartford, we are told,* that the subjects of it, when 
asked what was the first thing that composed their 
minds, were often found to answer: "The thought that 
I was in the hands of God. It seems to me that, 
whatever becomes of me, I cannot bear to be out of 
His hands/' When asked, what they had discovered 
of God to engage their affections ? they have replied : 
"I think I love Him because He hates sin — because 
He hates my sin." One said in confidence to a friend, 
that she had been so taken up all day in rejoicing in 
God's perfections, and the certain accomplishment of 
His glory, that she had scarcely thought what would 

* See New England Revivals, at the close of 18th, and beginning of the 
19th century. By Benet Tyler, D D., the writer of the Memoir of Nettleton, 



32 NETTLETON AND 

be her own destiny. In the revival at Goshen. Connec- 
ticut. " the comfort and joy of the subjects of it seemed 
to rise primarily, not from an apprehension that they 
were brought into a safe state, but from new and 
delightful views of God, of the Redeemer, and the 
great truths that pertain to His kingdom. They lost 
sight of themselves, and their own particular interest, 
while contemplating the glory of God in the face of 
Jesus Christ/' Nay, what is more remarkable still, 
in the awakening at Torrington a conspicuous feature 
of the work was, that those who got relief had, at 
first, no idea of their having got their hearts renewed 
as they desired. They were rather alarmed, thinking 
they were becoming secure and unfeeling ; but when 
asked, how the character of God appeared to them? 
they would reply : " Great, excellent, glorious ! There 
is none like Him ! God is such a glorious being, that 
me thinks I could praise Him even if He should cast 
me off." And another at Bloomneld is mentioned, 
who, being in deep distress, was engaged in prayer, 
when her mind was at once filled with a delightful 
view of the holiness, justice, and goodness of God, so 
that she felt unspeakable love to Him, and was brought, 
as she hoped, to resign herself wholly to His sovereign 
disposal. Without thinking of this being regeneration, 
her soul, which had hitherto been unsubdued, experi- 
enced sweet peace. " In a moment," said she, ki the 
heavy load in my breast was removed. I burst out in 
rapture : ' I will for ever vow and resign myself to Thee, 
sinner as I am.' But while thus humble and vile in 
my own eyes, my soul was filled with unspeakable joy, 
with such happiness as I never experienced. My heart 
was filled with love and gratitude to God. Oh ! I never 



HIS LABOURS. 33 

knew what happiness was before." Were not these 
cases in which that passage of the Word of God was 
illustrated : " They that know thy name will put their 
trust in thee ;" (Psalm ix. 10) — and where the Lord 
fulfilled, in its first instalment, that promise : "■ I will 
set him on high, because he hath known my name ?" 
(Psalm xci. 14.) It was in this form that Mr. Nettle- 
ton's soul tasted joy and peace in believing. And is 
not this the most desirable way ? The soul forgets all 
self, even self's own interests — thinking nothing even 
of its own act of faith — looks directly on the Lord in 
the face of Jesus — takes its encouragement from God 
alone, God revealed to sinners in His Son ; and, ere 
ever it is aware, its serpent-bites are healed • for it has 
looked on the brazen serpent. 

In such days, and amid such scenes in the churches 
all around, Mr. Nettleton was born again, and received 
power to become one of the sons of God. 



34 NETTLETON AND 



CHAPTER II. 



HIS COLLEGE LIFE AND MISSIONARY YEARNINGS. 

In the year 1801, the father of Mr. Nettleton died. 
As he was the eldest son, the care of the family, and 
the management of the farm, devolved upon him. It 
had been his expectation to spend his days in agricul- 
tural pursuits ; but God had designed him for a dif- 
ferent course of life. After the change in his feelings 
described in the preceding chapter, his mind dwelt 
much on the worth of the soul, and the deplorable 
condition of those who have no interest in Christ ; 
and he had the most intense desires to be instrumental 
in the salvation of his fellowmen. While labouring 
in the field, he would often say to himself: "If I 
might be the means of saving one soul, I should prefer 
it to all the riches and honours of this world." He 
would frequently look forward to eternity, and put to 
himself the question : " What shall I wish I had done 
thousands and millions of years hence ?" 

About this time he became exceedingly interested 
in the short accounts which were published in the 
Connecticut Evangelical Magazine, of the operations of 
the London Missionary Society, and of the Baptist 
Missionary Society in England. These awakened in 
his breast a strong desire to become a missionary to 



HIS LABOURS. 00 

the heathen ; and he decided to devote his life to the 
missionary service, if God, in His providence, should 
prepare the way. This purpose was afterwards greatly 
strengthened by the perusal of Home's Letters on Mis- 
sions. The feelings which Samuel J. Mills expressed 
to his father soon after his conversion, were precisely 
the feelings of young Nettleton at this period, — viz., 
" That he could not conceive of any course of life in ichich 
to pass tlie rest of his days, that would prove so pleasant, 
as to go and communicate tlie Gospel-salvation to the poor 
heathen." 

Samuel J. Mills and Asahel Nettleton were born 
on the same day. It is a remarkable fact, that their 
new and spiritual birth occurred very nearly at the 
same time* — that the conversion of both was signally 
marked— and that from the commencement of their 
Christian course, they seem to have been imbued with 
the same spirit, and to have devoted themselves to the 
same employment. The biographer of Mills remarks, 
that though a youth of but eighteen, " he discovered 
a zeal in the missionary cause, an eagerness in the 
pursuit of missionary intelligence, and an enlargement 
of thought in his plans to become acquainted with the 
unevangelized world, which left little doubt that he 
was chained to his purpose by a superior power. It 
was a heart yearning over the miseries of perishing 
millions, that first led him to think of acquiring an 
education with a view to the Gospel ministry. The 
Spirit of God came over him, like Elisha in the field. 
While toiling at the plough, his heart was touched with 
compassion for the heathen world ; and he bade adieu 

* The conversion of Mills occurred in November 1801 ; that of 
Nettleton, about two months earlier. 



36 NETTLETON AND 

to his farm to obtain an education, on purpose to 
carry the Gospel to millions who were perishing for 
lack of knowledge. Thus, in a retired field in Litch- 
field county, was the King of Zion beginning that 
grand course of operations, which have produced such 
a revolution in the American churches, and which 
bear so intimate a relation to the progressive glories 
of His kingdom/' All this, excepting the name of the 
county, was as true of Nettleton as of Mills, and very 
nearly at the same time. 

It is a striking fact, that while these two individuals 
seem to have been the first in their own country, in 
recent days, to devote themselves to the missionary 
work, neither of them was permitted to enter upon it. 
It happened to them as to David, in relation to the 
building of the temple. They did well that it was in 
their hearts to go to the heathen ; but the honour of 
actually going was reserved for others. The reasons 
which prevented Mills from becoming a missionary 
to the heathen are already before the public. Those 
which prevented Nettleton, will be given in the 
sequel. 

In acquiring a collegiate education, he had many 
difficulties and discouragements to encounter. His 
pecuniary means were entirely inadequate ; and, in 
those days, there were no education societies, and 
no funds for the support of indigent students. Such, 
also, were the circumstances of the family, recently 
deprived of its head, as to render his presence and 
labour at home apparently indispensable. So strong, 
however, was his desire to become a minister of the 
Gospel, and a missionary to the heathen, that he 
resolved to make the attempt to obtain an education. 



HIS LABOURS. 37 

He procured some books ; and while labouring on the 
farm, devoted his leisure moments to study. In the 
winter he taught a school, and spent his evenings in 
study, occasionally reciting to his pastor. Thus, in 
the course of two or three years, with very little 
instruction, and while labouring most of the time on 
the farm, except when engaged in school-keeping, he 
mastered the preparatory studies, and entered the 
Freshman Class in Yale College, about the middle of 
the first term, in the Fall of 1805. 

When Mr. Nettleton entered college, he was the 
only professor of religion in his class. Some others, 
however, entered before the close of the year, — one of 
whom was his friend and fellow-townsman, Philander 
Parmele. Some part of the time, while a member 
of college, he taught a school in New Haven, to pro- 
cure the means of defraying his expenses. He felt a 
deep interest in the spiritual welfare of the children 
committed to his care ; and had the happiness to 
know, that many of them became the hopeful subjects 
of divine grace, under his preaching, in the revival of 
1815. 

The Rev. Jonathan Lee, who studied with him, 
gives the following interesting account of his college 
life :— 

" I was class-mate with Mr. Nettleton during the 
two last years of our college life, and roomed with 
him through the junior year. Providence brought 
us in contact in new and unanticipated circumstances. 
I was standing in melancholy mood, in the south door 
of the then middle or old College, disheartened at the 
loss of a year in standing, a stranger to the class, and 
with no room or room-mate engaged, reluctant to 



38 NETTLETON AND 

make application to any one, supposing their arrange- 
ments had been already made. Nettleton passing by. 
seemed attracted by my sombre attitude and down- 
cast aspect, and approaching, kindly inquired whether 
I had obtained a room-mate ; and learning by my reply 
that I had not, offered himself to room with me. The 
circumstances of this proffer, and the manner of its 
being made, gave a new and peculiar impression to 
my mind in regard to him, as it shewed a readiness 
to relinquish his previous designs on the subject, to 
relieve my anxiety, and shew me a kindness. I thank- 
fully accepted Ms overture, which removed a heavy 
burden from my spirit, and carried conviction to 
my heart, that I had found a friend in whom it was 
safe to confide. From that day to this, greatly as 
I was grieved to leave my former class, to which I felt 
strongly attached, I have regarded the hand of Pro- 
vidence in bringing me into intimacy with that godly 
young man, as claiming my liveliest gratitude. It was 
the good hand of God upon me ; it was the sovereignty 
of His love that chastened the aspirations for literary 
distinction ; and after calling me, in the day of advers- 
ity, to consider, led me to daily converse with one 
who shewed the nature and superlative value of unos- 
tentatious, consistent piety, — and this at the most 
solemn crisis in my individual history. 

" On becoming more particularly acquainted with 
Nettleton, I perceived that he was one who feared 
God. Ever kind, courteous, conscientious and exem- 
plary, unassuming and unostentatious, his words and 
actions bore the most powerful testimony in my con- 
science to the genuineness of his religious principles. 
He evidently had a taste for the spiritual themes and 



HIS LABOURS. 39 

exercises pertaining to religion, so predominant and 
controlling as to leave small space for merely literary 
ambition. His best-loved place was the chapel, listen- 
ing with devout solemnity to the prayers and preach- 
ing of the venerated D wight. His best-loved book 
was the Bible. His best-loved day was the Sabbath ; 
and his best-loved friends were those who knew the joys 
and sorrows of a pious heart. He was intimate with 
only a few select companions, of congenial spirit, and 
who felt most interested in communing together upon 
the topics of doctrinal and experimental religion." 

The same college friend tells of his studies, during 
which he was led through a trying spiritual experience 
of great severity : — 

" In regard to his standing as a scholar, he was not 
distinguished, as he never rose above the ordinary rank 
in the common course of classical studies. This I 
attribute, not to a defect of native talent, but to the 
following causes : — 1. He was remarkably diffident 
of his own powers, so far as to be restrained and 
embarrassed in his recitations and literary per- 
formances before the class ; and the same state of 
feeling prevented that resolute, persevering applica- 
tion necessary for eminence. 2. The state of his 
health, through a part of the year when he roomed 
with me, was much impaired; and, in connexion 
with this, he passed through a protracted season of 
deep mental anxiety and depression in the spring 
of 1808, in which he greatly questioned the genuine- 
ness of his Christian experience. So severe were 
his mental trials of this nature, as to unfit him for 
study for some time ; and he was excused and per- 
mitted to return home on account of the state of 



40 NETTLETON AND 

his health. Before returning home, he was wont to 
repair to the President for instruction and counsel ; 
and he directed him to the perusal of Edwards on 
Religious Affections, and loaned him, also, his manu- 
script sermons on the Evidences of Regeneration. 
With them he went into the most intensely earnest 
and sifting self-examination that I ever witnessed ; and 
in the course of it, passed through such agony of 
spirit, as was suited to awaken the liveliest sympathy 
in those who could best understand and appreciate 
the nature of his distress. The all-absorbing question 
resting on his mind by day and by night, mingled 
with many sighs, tears, and groans, was, Am I a child 
of God ? Before the next term, he gained peace, and 
enjoyed a better state of health ; but it is evident, that 
this interruption of his progress in regular study, had 
a retarding effect upon his scholarship, though it may 
have had a momentous influence in giving him un- 
common spiritual discernment, and in fitting him for 
that sphere of distinguished usefulness on which he 
afterwards entered. 3. The peculiar taste and ten- 
dencies of Nettleton's mind, led him to bestow his 
intellectual energies, not upon physical sciences and 
elegant literature, but upon those subjects in mental 
and moral philosophy which stood most closely con- 
nected with the truths of theology. In topics of 
this nature, he ever manifested an uncommon in- 
terest and quickness of thought, with clearness of 
perception and power of discrimination. It was evi- 
dently a favourite employment to engage in friendly 
discussions upon such themes with those who were 
disposed to investigate them ; particularly with stu- 
dents in theology then residing at Yale College. 



HIS LABOURS. 41 

At such times, his countenance, though not specially 
expressive in ordinary circumstances, would light up 
with animation, and his eye sparkle with brilliance, 
plainly indicating that then his mind was in its chosen 
element. In whatever enlisted his feelings, he was 
manifestly capable of close and successful investiga- 
tion. But aiming at a higher mark than mere literary 
or scientific distinction, he sought to furnish his mind 
with that knowledge which relates directly to the 
great ends of human existence — the present and im- 
mortal interests of the soul. During his last year in 
college, he roomed with his beloved Christian brother, 
Philander Parmele ; and it is my impression, that, 
with him, he devoted what time could be spared from 
customary classical studies, to the study of theology. 
In the exercises of the class, he took a higher rank 
than in the preceding year, and acquitted himself 
with respectability." 

Mr. Lee goes on to say : " Truth compels me to 
admit, that I had not then discovered in him any such 
traits of intellectual character as led to anticipations 
in any measure correspondent with the well known 
facts of his subsequent history." And yet, even then, 
President Dwight is reported to have said of him : 
"He will make one of the most useful men this 
country has ever seen." 

" Nettleton was held in respect by all in college ; 
but peculiarly loved and highly esteemed by Christian 
professors. His spirit was excellent, and his example 
unexceptionable. If any affected to look superciliously 
upon him on account of the plainness and simplicity 
of his manners, still they knew and felt his superior 
moral worth. He was a vigilant observer of the 



42 NETTLETON AND 

indications of religious seriousness and anxiety among 
the students, and took the earliest and liveliest interest 
in all such cases. Burdened as I myself was with 
the danger and misery of my impenitent state, in the 
fore part of the year, when I roomed with him, he was 
not slow to discover the fact, though not officious to 
insist upon a disclosure of my feelings. As he was a 
professor of religion, I proposed, soon after he became 
my room-mate, to unite with Him in prayer, after the 
close of the studies of each evening, expecting only to 
read the Scriptures as my part of the exercise. He 
agreed to pray, if I also would. Fearing to decline, 
though trembling at the solemnity of such an engage- 
ment, I felt necessitated by my conscience to comply 
with the condition, and take my turn in prayer ; and it 
was thus that I was first led to utter the words of sup- 
plication in the audience of any human being. It was 
a mighty effort, and made with faltering tongue and 
aching heart. He found that I had gone farther than 
he expected, and afterwards once asked me : ' If I 
considered myself a Christian V and, upon my replying 
'No,' he inquired: 'Why, then, do you pray?' His 
object, I have supposed, was to deepen my conviction 
of guilt ; and it had that effect. To my answer : ' I feel 
it my duty to pray,' he added no remark, discovering, 
probably, that my wretched prayers gave me no 
comfort, but increased the heavy burden pressing upon 
my heart. More than once, after these seasons, when 
I have been weeping over my lost condition, that kind 
friend has approached my pillow, upon retiring to his 
own bed, and has gently endeavoured to elicit an 
expression of my feelings. When seeing me afraid to 
disclose my state of mind, he has withdrawn, some- 



HIS LABOUKS. 43 

times, as I have reason to believe, to unite with some 
Christian brother in prayer on my behalf; and thus 
committed my case, and that of others, to that God 
who had taken me in hand, and who alone could 
renew my heart. 

"At this time, in the winter of 1807-8, a revival of 
religion began in New Haven, and in Yale College. 
The first subjects of it among the students were in 
the Freshman Class. Nettleton was no indifferent 
spectator, but among the first to discover indications 
of special religious impressions, and to seek out per- 
sons in a state of religious anxiety. Often did I see 
him, with one or two heart-burdened youth of the 
youngest class, walking arm in arm in the college 
yard, before evening prayers, conversing upon the 
great interests of the soul. I observed that, so soon 
as he became acquainted with a student under religious 
impressions, his company and counsel were sought and 
greatly prized ; and it was manifest that his conversa- 
tion with such individuals, his silent and unostenta- 
tious labours, in connexion with his Christian brethren 
in their meeting for prayer and conference, held a 
very prominent and important place in that memorable 
and joyful season. His feelings were most deeply 
interested in the whole progress of the revival, and it 
seemed almost to absorb his mind by day and by 
night." 

In the American Quarterly Register for February 
1838, there is a history of revivals in Yale College. 
In the account of the revival in 1808, is the following 
statement': — 

" There was one case in this revival which awak- 
ened very general sympathy, and to which I shall 



44 NETTLETON AND 

advert for a moment, because it shews how God 
sometimes makes use of the sufferings of one, to 
subdue the obstinacy of another. A member of one 
of the lower Classes became deeply anxious for his 
spiritual welfare at the commencement of the serious- 
ness. He was, indeed, the first person in college, 
probably, who was under conviction of sin. As the 
work went on, others who were awakened at a much 
later period, were apparently brought into the king- 
dom, and w r ere rejoicing in hope, while he was left 
in the bitterness of despair, with the arrows of the 
Almighty drinking up his spirit. His health rapidly 
declined under his sufferings. He was confined, in a 
great measure, to his bed ; and it was feared that, with 
a feeble constitution, he must soon sink under the 
weight of his distress, unless relief should be obtained. 
In an adjoining room, there lived an avowed dis- 
believer in spiritual religion, who denied the reality 
of a divine influence in revivals, and from the com- 
mencement of the present work, had regarded those 
who were concerned in it with scorn. A Christian 
friend, who knew his sentiments, asked him to visit 
the sufferer, and led him toward the bed-side. He 
stood for a moment looking at the emaciated form 
before him, listened to the exclamations which told 
the distress and horror of an awakened conscience, 
and then, turning, went back to his room, to weep 
there under a sense of his own sin. Not long after, 
to the wonder of all his companions, it was said of 
him, as of Saul of Tarsus, ' Behold, he prayeth.' He 
became at once a decided and exemplary Christian. 
He afterwards entered into the ministry, and devoted 
himself to the cause of missions ; and has been, for 



HIS LABOURS. 45 

more than twenty years, an active and successful 
labourer upon heathen ground." 

The reader may be interested to learn the issue of 
those sufferings which led to this happy result. I shall 
give the relation in the words of one who is best able 
to speak on this subject. " It was just at the close of 
the term, and late at night. A few Christian friends 
lingered about the bed of the agonized and despairing 
sinner ; and many were the prayers offered, that the 
balm of Gilead might be applied to his wounded spirit. 
At length a messenger was dispatched to summon the 
President, as it seemed to those in attendance, that 
unless relief were had, death must close the scene. 
The hour was late ; but he promptly attended the call, 
and came emphatically, as one sent of God, as the 
bearer of good tidings of great joy. For a short time 
he seemed overwhelmed, so deeply did he share in the 
agony of the agonized. At length, however, taking a 
seat by the bedside, he gradually directed the anxious 
inquirer unto the divine sufficiency, the infinite ful- 
ness of the Lord Jesus, recited the invitations of the 
Gospel, and then followed his paternal counsel by 
prayer to God. That prayer, it is believed, was 
heard ; and the words which he spake were a healing 
balm from on high. A sweet serenity seemed to steal 
over the agitated sinner's mind — a serenity which was 
the harbinger of a joy that came in a short time after, 
and was 'unspeakable and full of glory.'" 

In a letter from the individual whose case is de- 
scribed in the foregoing statement, it is stated : " The 
Christian friend there mentioned, was Mr. Nettleton. 

The infidel was Mr. , now a missionary of the 

American Board. The messenger, too, who went for 



46 XETTLETON AND 

President D wight, was Mr. Nettleton. He remained 
with me all night. He was besieging the throne of 
grace. His whole soul seemed bent on my deliver- 
ance. Man never pleaded with more fervency, and I 
cannot doubt that I was more indebted to him for my 
relief than to any other person. He took such an 
interest in my salvation, as evinced the deepest love 
for my soul. I think he was a professor of religion 
before he entered college. What was the character 
of his piety up to the spring of 1808, of course I 
know not. But I well recollect that, soon after I 
was brought under conviction, he found me out, and 
became one of my spiritual guides. I am not quite 
certain whether his exercises, which I am about to 
mention, existed in the earlier part of the revival, or a 
little later. My impression is, that the revival found 
him, in common with other professors, comparatively 
asleep. But he was soon enlisted, and evinced great 
interest in the work. In a little time, however, he 
fell into a melancholy and desponding state, which at 
length bordered upon despair. He gave up his hope, 
and, to me, appeared to be a most miserable man. I 
have known him to weep, I may say, by the hour, 
under an overwhelming sense of his vileness. He 
would often say : ' T seem to love Christians ; but I am 
so unworthy. I hope they will not cast me off. Do 
you think they will allow such a poor sinner as I am 
to keep company with them ? ' Whatever peculiarity 
there was in his case, (and I think his exercises were 
singular,) there was involved in it a deep conviction of 
sin ; such a loathing of himself, as I scarcely remember 
to have heard any other man express. It was difficult 
to convince him that God could have mercy on one 



HIS LABOURS. 47 

so vile. Yet he was all this time manifesting a deep 
interest in the cause of Christ and the salvation of 
souls." 

The mind of Mr. Nettleton was much turned to 
theological studies during his collegiate course. Theo- 
logy, indeed, had been his favourite study, ever since 
his attention was turned to the subject of religion. 
Even before he entered college, he had read with 
attention a large part of the writings of Edwards, 
Hopkins, and Bellamy; and before he graduated, he 
was better acquainted with systematic theology than 
many young men are who are licensed to preach the 
Gospel. He took a deep interest in doctrinal discus- 
sions, and ably vindicated the doctrines of grace 
against the objections which were urged against them. 
During his senior year, there w T as much discussion 
among the professors of religion and theological 
students in college, respecting the means of grace. 
This was occasioned by the sermons which were 
preached at that time by President Dwight on that 
subject, and which are published in the fourth volume 
of his theological discourses. In these sermons, the 
idea is advanced, that the prayers and strivings of 
awakened sinners, although they possess no moral 
goodness, are not to be regarded, in all cases, as pos- 
itively sinful. In other words, he thinks that really 
awakened sinners, like the publican, may offer up 
prayer that has in it nothing to provoke God's anger. 

Mr. Nettleton entertained a high respect for Dr. 
Dwight. On almost all subjects, he received his 
views without hesitation, and considered it a great 
privilege to sit under his instructive preaching. But 
on this point he differed from him, as did also a large 



48 NETTLETON AND 

part of the pious students in college. He believed, 
with Hopkins and the New England divines generally? 
that sinners, properly speaking, never use, but always 
abuse the means of grace — that in all their efforts to 
escape future misery and secure future happiness, 
they are influenced by unholy motives — and that their 
religious services are mercenary and sinful. In this 
opinion, which appeared to him to be clearly taught 
in the Scriptures, he was greatly confirmed by his 
own religious experience. While under conviction of 
sin, he had such discoveries of his own heart, as to 
impress indelibly upon his mind a conviction of the 
entire sinfulness of the religious services of unrenewed 
men. There was no one point in theology on which 
his mind was more fully established than this ; or on 
which he more strenuously insisted, during his life, 
both in the pulpit, and in his conversation with awak- 
ened sinners. He considered it a point of great prac- 
tical importance, and particularly useful in destroying 
the self-righteous hopes of sinners, and in shewing 
them their utterly lost condition, and entire depend- 
ence on the grace of God. This was a weapon which 
he wielded with great power, and which seemed to 
be, in his hands, pre-eminently the sword of the 
Spirit. 

The following extract of a letter written to his 
friend Parmele, soon after he graduated, will shew, 
not only what were his views on this subject at that 
period, but also how capable he was of defending 
them : — 

" With respect to the works of the unregenerate, of those 
especially who think they understand the way of salvation by 
Christ, I would answer a few things. My friend, you know 



HIS LABOURS. 49 

there are various ways (if I may so speak) of painting truth 
to the understanding. The actions of the body, in the first 
place, are neither good nor bad in themselves, any more than 
the rustling of a leaf, or the motions of any other matter. 
What, then ? Why, the motions or operations of the heart are 
the only good or bad actions in the sight of God. God looks 
on the heart. And it is impossible that anything should be 
morally good or bad in any other sense than as God regards 
it. True, men may call all manner of wickedness good ; but 
does giving it the name, by any vTonderful process infuse into 
it the nature of good ? If not, then let us inquire what God 
calls good, and what evil. Now, I can conceive of only three 
states in which it is possible for the mind to be in respect to 
any object — Love, Hatred, or Indifference. Now, these are not 
nice distinctions — finely spun out ; they are distinctions which 
we must understand, or we cannot know what is good or what 
is evil in a moral sense. Love, hatred, or indifference to God 
as the object, either directly or indirectly, in ways unnum- 
bered, are the only possible ways of sinning, or doing moral 
good. 

" 1. Do unregenerate men love God ? If so, then reason 
says there is no regeneration. ' Every one that loveth is born 
of God.' ' God is love ; and he that dwelleth in love dwell- 
eth in God, and God in him.' It is intuitively evident, then, 
that if all who love God are regenerated, or born of God, all 
who are not born of God do not love Him. Besides, all who 
are not born of God, the Scriptures say, are in the flesh. 
{ That which is born of the flesh is flesh, and that which is 
born of the Spirit is spirit.' ' They that are in the flesh,' or 
are not born of the Spirit, the apostle says, '•cannot please 
God.' I would ask, then, for an answer to this plain question : 
Can he who cannot please God, do anything acceptable to 
Him ? Or, does God require him to do what is not acceptable 
to Him ? Should it be said, It may be accepted on account 
of the merits of Christ ; I would answer : What have those to 
do with the merits of Christ, or even the name of Christ, who 
reject Him, and who ' will not come unto Him f — who are, the 
• very moment when they pray, in heart, His betrayers and 
murderers ! But it will be said : Although they are not re- 
generate, yet they are wellwishers — they are seeking ear- 

C 



50 NETTLETON AND 

nestly to become Christians — they know that, without Christ, 
they must for ever perish ; it would, therefore, not only be 
cruel, but very unjust, to give them the lie, by telling them 
they reject Christ, and are His enemies. Let Christ answer: 
' He that is not with me is against me.' And besides, that they 
are not regarded for their own doings, nor their doings on ac- 
count of the merits of Christ, is evident ; for it would be as 
much inconsistent with the moral perfections of God, to regard 
the doings of the unregenerate, as it would be if Christ had 
never died. It is the same thing with regard to the unre- 
generate, while they remain thus, as if Christ had never died. 

" If, then, nothing is done acceptable to God where love is ab- 
sent, it needs no proof to shew that what is done in the exercise 
of hatred or in indifference, is neither acceptable nor required. 
But, to leave this mode of reasoning, Whence is it that those 
who have good evidence that they are born again, and enjoy 
the consolations of the Divine Spirit, renounce the opinion 
against which I am now contending, and begin to adopt the 
very language of the blind man when restored to sight : * Now 
we know that God heareth not sinners ?' 

"The reason why the genuine Gospel is not received by 
the unrenewed, is as plain as the sun in the heavens. You 
remember what it is that 'is not subject to the law of God, 
neither indeed can be.' The genuine Gospel has ever been 
considered an insult to the public taste. I care not for cor- 
rectness of sentiment — for natural amiableness, or suavity of 
disposition, and for the whole host of natural affections — 
wherever the true Gospel comes — wherever it is explained 
and understood, if it be not cordially received and embraced, 
it will assuredly awaken disgust, and provoke abhorrence. 
Nor can it be otherwise ; for its principal design is to mortify 
the pride of man, and to display the glory of sovereign grace 
— to level all human excellence in the dust, and to elevate, 
even to thrones of glory, the needy and the wretched — to 
resist the proud, and give grace to the humble. The true 
Gospel pays no respect to the academic, because of his pro- 
found learning ; nor to the moralist, on account of his upright 
conduct. It pays not the least regard to the courtier, because 
of his pompous honours; nor to the devotee, on account of his 
zeal or his righteousness. No ; the potent prince and the 






HIS LABOURS. 51 

abject slave — the wise philosopher and the ignorant rustic — 
the virtuous lady and the infamous prostitute — all stand on 
the same level in its comprehensive sight. Its business is with the 
worthless and miserable wherever it finds them. If these be 
relieved, its end is accomplished — its work is done. To reward 
these is its supreme delight. But the self-sufficient of every 
rank are treated by it with the utmost reserve, and beheld by 
it with a constant and most steady contempt. The hungry it 
filleth with good things, but the rich it sendeth empty away. 
In short, all the fine words which are spoken — the sociability 
and extreme politeness with which she is treated, and the 
high commendations [' good Master,' ' Lord, Lord'] with which 
she is loaded from the good-hearted, well-wishing world, can 
never provoke her stern and angry countenance into a smile, 
or a single look of complacency. But on the truly contrite, 
she looks with a cheering smile and a heavenly counte- 
nance, to revive and cheer the drooping heart of the contrite 
ones. 

" Oh ! glorious Gospel — heavenly messenger of good tidings ! 
Welcome, sweet messenger of peace ! Friend, I believe that 
the Christian who sees his own heart in the light of the 
Gospel, is really and heartily ashamed of his very best per- 
formances. Grace hath laid the foundation of the sinner's 
hope. Grace erects the building ; and the head-stone thereof 
shall be brought forth with shoutings, crying : Grace, grace 
unto it !" 

During his junior year in college, lie became ac- 
quainted with Samuel J. Mills. This was brought 
about in the following manner : Simeon Woodruff, a 
class-mate and intimate friend of Nettleton, happened, 
one vacation, to fall in company with Mills, and heard 
him converse on the subject of missions, and his plans 
of life. " You talk," said Woodruff, "just like one 
of my class-mates. Ke says he intends never to be 
settled, but to be a missionary to the heathen." Mills 
was so much interested in this intelligence, that he 
took a journey to New Haven, on purpose to become 



52 NETTLETON AKD 

acquainted with Nettleton, They spent much time in 
consultation, and were happy to find a perfect coin- 
cidence of views on the subject of missions. Mills in- 
formed him of Hall, and others of his acquaintance, 
who entertained similar views. The next year, Mills 
having graduated at Williams' College, spent a few 
months as a resident graduate at Yale. " His ostens- 
ible object," says his biographer, " was the study of 
theology ; but his real object was to ascertain whether 
there were not some kindred spirits in this institution, 
who could be excited and encouraged in this glorious 
enterprise." There was one kindred spirit in that 
institution, with whom he had already become ac- 
quainted, and with whom he wished to hold further 
intercourse. He and Nettleton conferred much on 
the subject, and entered into an agreement to avoid 
all entangling alliances, and to hold themselves in 
readiness to go to the heathen, whenever God, in 
His providence, should prepare the way. They also 
formed the purpose of meeting the next year at An- 
dover, and, while pursuing their theological studies, 
to mature their plans of future action. This purpose, 
Mr. Nettleton found himself under the painful neces- 
sity of abandoning, on account of a debt which he had 
contracted while obtaining his education, and which 
he wished to discharge as soon as possible. Both 
he and Mills felt the disappointment deeply. Mills 
advised him to make application to some friends to 
liquidate the debt for him ; but this he was unwilling 
to do ; and soon after he graduated, at the earnest 
solicitation of Dr. Dwight, he accepted the office of 
Butler in college. This office he held nearly a year, 
devoting what leisure time he could command to theo- 



HIS LABOURS. 53 

logical studies. He then repaired to Milford, and put 
himself under the instruction of the Rev. Bezaleel 
Pinneo, with whom he remained until he received 
license to preach the Gospel. 

Mr. Nettleton was licensed to preach by the West 
Association of New Haven county, at the house of the 
Eev. Dr. Trumbull, in North Haven, 28th May, 1811. 
It was not till the summer of 1817 that he was or- 
dained as an Evangelist by the South Consociation of 
Litchfield county. 

In June 1810, Messrs, Judson, Nott, Mills, and 
Newell, at that time members of the Theological 
Seminary at Andover, presented themselves before 
the General Association of Massachusetts, in Brad- 
ford, and made known their convictions of the duty 
and importance of personally attempting a mission to 
the heathen, and requested the advice of the Associa- 
tion. This movement, it is well known, led to the 
organization of the American Board of Commissioners 
for Foreign Missions. Mr. Nettleton was at this time 
Butler in Yale College. Had he gone to Andover 
after he graduated, as he intended, he would, doubt- 
less, have been one of the company. When he heard 
what had been done, he lamented, with tears, that he 
could not have been there. He feared that it was an 
indication of Providence, that he was not to be per- 
mitted to become a missionary. His purpose, how- 
ever, remained stedfast. 

The reader is, doubtless, anxious, by this time, to 
know why Mr. Nettleton did not become a missionary, 
as he intended. The reasons can be stated in few 
words. Soon after he began to preach, his labours 
were crowned with signal success. Wherever he 



54 NETTLETON AND 

went, the Spirit of God seemed to accompany his 
preaching. His brethren in the ministry, witnessing 
the success of his labours, were of opinion that he 
ought to delay, at least, the execution of his purpose 
to leave the country. In deference to their opinion, 
he consented to delay; and as his labours became in- 
creasingly successful, his brethren were more and 
more convinced that God had called him to labour 
as an evangelist at home. Still, he never entirely 
abandoned the idea of a foreign mission, until his 
health failed in 1822. 

We have seen, in our own day, a similar dealing 
of God with one in Scotland, honoured to be the in- 
strument of many revivals — Mr. William Burns. He, 
too, had fully purposed in his heart, if the Lord should 
open a door, to go forth as a missionary to the Jews, 
if the door opened in that direction ; or, at all events, 
to some foreign field. But unusual and singular suc- 
cess, soon after he was licensed to preach the Gospel, 
detained him at home. And so truly was it success 
alone that hindered him, that no sooner did that abate, 
than he sought out a foreign field, — first in Canada, 
and then permanently as missionary for the Presbyter- 
ian Synod in England to China. Prepared at home 
by seeing there — at Dundee, Kilsyth, and many other 
places — the arm of the Lord revealed, he now labours 
among the millions of that strange people, at a mo- 
ment when every eye is turned toward them. 



HIS LABOURS. 55 



CHAPTER III. 



THE LEADINGS OF PROVIDENCE THAT PREPARED HIM 
FOR HIS FUTURE WORK AS AN EVANGELIST, 

After receiving license to preach, Mr. Nettleton re- 
fused to consider himself a candidate for settlement ; 
because he intended, and expected to engage in mis- 
sionary service, as soon as the providence of God 
should prepare the way. He chose, therefore, to 
commence his labours in waste places, and in some of 
the most desolate parts of the Lord's vineyard. With 
this view he went to the eastern part of Connecticut, 
on the borders of Rhode Island. Here he preached 
for some months, in several places which had long 
been overrun by fanatical sects of various descriptions. 
In some of these places there had once been flourish- 
ing churches, with excellent pastors ; but they had been 
desolated, more than half a century before, by the 
measures which Davenport,* and other evangelists of 
that period, introduced. He became acquainted with 
some aged people, who gave him an account of the 
proceedings of that day, and of their results as they 
had been developed in the course of half a century. 
He found also some pamphlets and books, from which 
he obtained much important information respecting 

* See Appendix, No. I. 



56 NETTLETON AND 

the disorders which prevailed after the Revival of 
1740. Often did he speak with deep interest of this 
period of his labours, and of the advantage he derived, 
in after life, from the information which he at that 
time obtained. Indeed, his residence here was, be- 
yond doubt, ordered of the Lord for preparing him for 
future scenes. 

Here he learned, that those who labour as evangel- 
ists, even if they have the best intentions, are in pecu- 
liar danger of mistaking false for true zeal, and of 
being betrayed into great indiscretions. He learned, 
also, that the imprudences of the evangelist may pro- 
duce incalculable evils — evils which will extend through 
many generations. And while surveying these fields 
of moral desolation, he became deeply impressed with 
the importance of a settled ministry. He saw, that 
where there is no settled ministry, the minds of the 
people become unsettled in regard to religious truth, 
and they are easily carried about by every wind of doc- 
trine, — that errorists of every description come in and 
occupy the ground, — and that, when there is any re- 
ligious excitement among them, it is peculiarly liable 
to run into the wildest fanaticism. Indeed, in the 
minds of a people thus situated, religion and fanati- 
cism become identified ; they know of no other kind of 
religion, and, of course, they seek and expect no other. 
He found, that the churches which had been made de- 
solate by the labours of Davenport and his coadjutors, 
half a century before, had remained desolate until 
that time; and that there existed still among the 
people the most violent prejudices against settled pas- 
tors, and all regular ecclesiastical organizations. He 
saw, that the same self-righteous and denunciatory 



HIS LABOURS. 57 

spirit which first rent and scattered the churches, 
was still prevalent, and that the measures which ac- 
company and promote fanaticism were still rife among 
them, — such as calling persons to the anxious seat, re- 
questing them to rise to be prayed for, or to signify 
that they had given their hearts to God ; encouraging 
females to exhort and pray in promiscuous assemblies, 
&c. These measures were adopted in these waste 
districts, not only by Methodists, Free- Will Baptists, 
and Christians, but by Congregationalists. 

Some evangelists of the Presbyterian denomination, 
also, were in the habit of visiting these places, who 
imbibed and encouraged the spirit above described. 
Of these, some appeared to be good men ; but they 
were greatly deficient in prudence, and often impelled 
by a false zeal. They were usually found arrayed 
against settled pastors ; and their influence went to 
promote the interests of the fanatical sects, with which 
they were in the habit of co-operating in their reli- 
gious meetings. These evangelists, and those with 
whom they associated, perceiving that Mr. ISTettleton 
was a young man of zeal, took great pains to draw 
him into their views, and to infuse into his mind pre- 
judices against settled pastors, by insinuating that 
they were enemies to revivals, expecting thus to se- 
cure his co-operation in their radical movements. 
But he at once perceived that they were actuated by 
a wrong spirit, and that the course which they were 
pursuing, was adapted, not to promote, but to injure 
the cause of religion. He saw that the whole weight 
of their influence was employed to increase and per- 
petuate the prejudices of the people against sound 
doctrine and ecclesiastical order; and that, so far 



58 NETTLETON AND 

from repairing the wastes of Zion, they were only 
making them more desolate. 

The knowledge which he obtained while labouring 
in this region, led him to entertain great respect for 
the pastoral office. He was convinced, that without a 
settled ministry, there could be no rational prospect 
of building up churches, or of enjoying genuine re- 
vivals of religion; that flocks scattered upon the 
mountains with no faithful shepherd to watch and 
feed them, would become the prey of " ravening 
wolves." He became, also, convinced that a tre- 
mendous responsibility rests upon those who labour 
as evangelists ; and that it is their duty not to weaken 
the hands of settled pastors, but to do all in their power 
to strengthen them. This lesson was of immense 
importance to him, in preparing him for that course 
of labour to which he was destined ; and it is doubtless 
one reason why he was enabled to shun those indis- 
cretions into which most evangelists have fallen. 

We have seen how Mr. Nettleton came to be an 
evangelist. His brethren persuaded him to relinquish, 
for a season, his favourite and long-cherished purpose 
of becoming a missionary to the heathen ; and the 
time never came, while he had health and strength to 
labour as an evangelist, when they thought it would 
be right for him to relinquish an employment in which 
God was favouring him with such signal success. 
While engaged in this employment, it was his desire 
to confine his labours to waste places, and destitute 
congregations ; and it was not without great reluct- 
ance, and much solicitation, that he consented to 
labour as an assistant to settled pastors. He was 
never complained of for thrusting himself into parishes 



HIS LABOURS. 59 

where his assistance was not desired; but the com- 
plaint continually was, that it was so difficult to obtain 
him. The late Dr. Porter of Andover thus speaks of 
him in his letters on revivals : — 

" About the close of the period which I attempted 
to describe in former letters, the Rev. Asahel Nettle- 
ton devoted himself to the work of an evangelist. 
With his eminent qualifications for this work, and 
usefulness in it, I presume you are well acquainted. 
The fact, however, which it is especially to my pre- 
sent purpose to mention, and which, probably, many 
of you do not know, is, that this distinguished itinerant 
found no difficulty in labouring with stated pastors 
without making himself their rival. If, in any instance, 
he could not conscientiously coincide in the views, or 
co-operate in the measures of a pastor, among whose 
charge he was invited to labour, he did not sow dis- 
sension in that church, nor seek to detach their affec- 
tions from their minister; but quietly withdrew to 
another place. The consequence was, that the visits 
of this devoted servant of Christ ivere alivays sought, 
and never dreaded, nor regretted, by ministers or 
churches." 

An instance, probably, cannot be mentioned, in 
which the influence of Mr. Nettleton led to the dis- 
mission of a pastor; but many instances might be 
mentioned, in which he was instrumental in strength- 
ening the hands of pastors. He would treat ministers 
with such kindness, and speak of them with such 
respect, as to make the impression on the minds of 
their people, that they were worthy of their confidence ; 
and thus not a few, who had almost lost their influ- 
ence, were firmly reinstated in the affections of their 



60 NETTLETON AND 

people. In this course he exhibited great wisdom ; and 
when, in connexion with this fact, we take into con- 
sideration the success of his labours, it is not surpris- 
ing that his visits were so highly prized by ministers 
and churches. 

Having already somewhat anticipated the course of 
events, it may not, perhaps, be improper to mention, 
in this place, that although the labours of Mr. Nettle- 
ton, as an evangelist, were instrumental of such abound- 
ing good — unmingled, so far as could be seen, with 
any evil — yet he himself became convinced, that it 
would be unwise for the churches to adopt the system 
of supporting an order of evangelists as assistants to 
settled pastors. He remembered what he had learned 
respecting the operations of Davenport and their results; 
also the false zeal and improper spirit manifested by 
certain itinerants with whom he became acquainted 
when he began to preach ; and in addition to these 
things, he found that certain zealous young men were 
coming forward every year as evangelists, who, by 
rashness and imprudence, were doing injury to the 
cause of religion. These things convinced him, that 
if this description of labourers were systematically 
employed, more evil than good might confidently be 
expected as the result. 

He has often been heard to say, that a few might 
be very usefully employed as evangelists, if we could 
be sure of obtaining men of the right character, — 
men of discretion, who would co-operate with settled 
pastors, and aid them in putting down irregularities 
and promoting order. But believing that most who 
engage in this service would be men of a different 
character, he discouraged the idea of bringing forward 



HIS LABOURS. 61 

and supporting an order of such labourers. This 
accounts for the stand which he took on this subject 
in 1820. In that year the General Association of 
Connecticut appointed a committee to take into con- 
sideration the subject of increasing ministerial labour 
in the several congregations in our connexion. When 
that committee met, they invited Mr. Nettleton to meet 
with them, and requested his opinion as to the expe- 
diency of introducing and supporting an order of evan- 
gelists. He was told, that if he would consent to act 
as an evangelist for the State, and locate himself in 
New Haven, in that capacity the churches would 
undoubtedly give him an ample support. He remarked, 
that he had never yet received a dollar from any 
benevolent society, or public association ; and that he 
did not choose to labour in this way. He, moreover, 
gave it as his opinion, that it would be expedient to 
introduce and support an order of evangelists. He 
foresaw the evils that would be likely to grow out of 
the system if it were made permanent ; and they were 
the very evils which were afterwards so strikingly 
realized in some parts of the country. Through his 
influence the project was abandoned. 

In a letter to the Rev. Lavius Hyde, dated August 
24, 1829, he thus alludes to the facts above stated: — 

" The course which I have pursued as an evangelist 
is one that I never dreamed of, as, I suppose, you 
know. Having designed to be a foreign missionary 
from the time I first thought of entering the ministry, 
I feel grieved and sick when I think of some who 
wish to be evangelists, because they are unfit for 
settled pastors. I have long seen and deplored the 
evil. Did I inform you that, at a meeting of a com- 



62 NETTLETON AND 

mittee of the General Association of Connecticut, in 
1820, a proposition was made to send out a number 
of evangelists as the best means of promoting revivals 
of religion, and that I objected? — that they proposed 
to give me a salary of one thousand dollars annually, 
and that I declined receiving anything in that line ?" 



HIS LABOURS. 



CHAPTER IV. 



HIS FIRST SUCCESS : FIFTEEN CONGREGATIONS IN CON- 
NECTICUT VISITED WITH THE SPIRIT. — SOME DETAILS. 

" Of the effects of Mr. Nettleton's labours during the 
few months which he spent in the eastern part of 
Connecticut, T am not able," says his biographer, " to 
speak particularly. I have understood, generally, that 
they were not altogether in vain, — that some souls 
were awakened, and hopefully converted to Christ. 
But, for reasons stated in the preceding chapter, he 
found it to be an unpromising field of labour." 

He afterwards preached several Sabbaths in Derby 
with some success. A few individuals received im- 
pressions which issued, as was believed, in a saving 
conversion to God. 

In the Fall of 1812, having received an invitation to 
preach in South Salem, New York, he stopped, on his 
way thither, at South Britain^ Conn., where his after- 
biographer, Dr. Bennet Tyler, resided. This was the 
commencement of their acquaintance, — an acquaint- 
ance which soon ripened into an endeared friendship, 
that lasted through life. There was, at that time, a 
very interesting revival of religion in South Britain. 
This induced him to prolong his visit for one 
week. He preached on the Sabbath, and attended 



64 NETTLETON AXD 

several other religious meetings, besides visiting, with 
the pastor, from house to house, and conversing with 
those who were anxious for their souls. His labours 
were very acceptable to the people ; and there is 
reason to believe that they were blessed to the saving 
of some souls. 

His manner at this time was somewhat peculiar; 
but not so much so as to injure his usefulness. His 
address, at the first meeting which he attended, will 
not soon be forgotten by those who heard it. It was 
in a schoolhouse crowded with people, not a few of 
whom were under deep conviction of sin. As he arose, 
being an entire stranger, every eye was fixed upon 
him, and a breathless silence pervaded the assembly. 
With great solemnity he looked upon the congrega- 
tion, and thus began : " What is that murmur which 
I hear ? — I wish I had a new heart. What shall I 
do ? — They tell me to repent — I can't repent ; I wish 
they would give me some other direction." He thus 
went on for a short time, personating the awakened 
sinner, and bringing out the feelings of his heart. He 
then changed the form of his address, and, in a solemn 
and affectionate manner, appealed to the consciences 
of his hearers, and. shewed them that they must repent 
or perish, — that it was their reasonable duty to repent 
immediately, — and that ministers could not direct them 
to anything short of repentance without being unfaith- 
ful to their souls. The address produced a thrilling 
effect, and served greatly to deepen the convictions of 
those who were anxious. 

During the week that he remained in South Britain, 
he took a lively interest in the revival which was in 
progress ; and he left the place with his heart glowing 



HIS LABOUKS. 65 

with love to souls, and with ardent desires that God 
would give him grace to be faithful to the people 
among whom he was going to labour. From that 
time, for ten years, it was his happy lot to be employed, 
almost constantly, in revivals of religion. 

He went on to South Salem. The church was 
destitute of a pastor, and was in a cold and backslidden 
state. Great spiritual apathy existed in the congre- 
gation. He preached on the Sabbath, and appointed 
one or two evening meetings in the course of the week. 
His preaching produced an immediate solemnity on 
the minds of the people ; and in the course of a fort- 
night, there was a development of feeling which made 
it apparent that the Spirit of God was operating on 
many minds. At the close of one of his evening 
meetings, several youths repaired to his lodgings, in 
deep distress, to inquire what they must do to be 
saved. He pointed them to Christ ; and, with affec- 
tionate earnestness, urged them immediately to repent 
and believe the Gospel. The next day, in visiting 
from house to house, he found others under deep 
religious impressions. The seriousness soon spread 
through the place, and the subject of religion became 
the engrossing topic of conversation. In the course 
of one or two weeks from this time, several were found 
rejoicing in hope. He was exceedingly afraid lest 
they should take up with a false and spurious hope. 
He warned them of the danger of self-deception, 
reminded them of the deceitfulness of the human heart, 
and pointed out the various ways in which persons 
are liable to deceive themselves. He also exhibited, 
with great plainness, the distinguishing marks of gen- 
uine conversion. The work increased with rapidity; 

D 



66 NETTLETON AND 

and, in the course of a few weeks, a large number 
gave pleasing evidence of having passed from death 
unto life. 

After about two months, he left the place. He did 
this, in part, because the people began to take measures 
to give him a call to settle with them as their pastor. 
Having devoted himself to a missionary life, he was 
determined to listen to no such call. But another 
reason which induced him to leave, was the presump- 
tion that the work, after having made such progress, 
might be expected to continue as well without his 
labours as with them. In this respect he committed 
an error, as he was afterwards convinced. In the 
early part of his ministry, he thought that he might ac- 
complish the most good by labouring only a short time 
in a place ; and that when a revival had commenced, 
he might safely commit it to the care of others, and 
retire to a new field. But experience taught him that 
this was not the way to be most useful. He found it 
important to prolong his labours, when God was 
rendering them effectual to the salvation of souls. 

After he left South Salem, he preached a few Sab- 
baths in Banbury, a town in the western part of 
Connecticut. Here a work of grace immediately 
commenced, and several interesting cases of conversion 
occurred. Here, too, the people began to adopt mea- 
sures to obtain him for their pastor, which induced 
him to leave sooner than he otherwise would have 
done. He afterwards expressed his regret that he did 
not remain longer in Danbury, as there was every 
appearance of the commencement of a great and glori- 
ous revival. The work made but little progress after 
his departure. 



HIS LABOURS. 67 

From Danbury he went to Monroe, Here, also, 
success attended his labours. To what extent, his bio- 
grapher is not able to state ; nor could he learn how 
long he laboured in this place. It was, however, but 
a short time. He preached there occasionally after- 
wards, and often spoke with interest of the young 
converts, and particularly of one whose triumphant 
death he was called to witness. 

In the spring of 1813 he visited North Lyme, a 
parish near the mouth of the Connecticut river. The 
church was destitute of a pastor. There was no special 
seriousness when he commenced his labours. But a 
deep solemnity soon pervaded the congregation ; and 
in three or four weeks a large number were anxiously 
inquiring what they must do to be saved. He remained 
in this place longer than in any of the places in which 
he had previously resided ; and " much people,' 5 in 
the judgment of charity, were " added unto the 
Lord." 

While in North Lyme, he spent considerable time 
in assisting the Rev. Mr. Yail, pastor of the church 
in Hadlyme, Here, too, his labours were greatly 
blessed to the quickening of God's people, and to the 
awakening and conversion of sinners. 

In the summer of 1813, he preached four Sabbaths 
in Bloomfield. In this place, as in the others, the Spirit 
of God accompanied his labours, and several interest- 
ing cases of hopeful conversion occurred. 

In the autumn of 1813, he commenced his labours 
in Milton, a parish in the west part of the town of 
Litchfield. This was a waste place. The people were 
not only without a pastor, but had become so weak- 
ened by divisions, and by the loss of their parish fund. 



68 NETTLETON AND 

that they almost despaired of ever enjoying again the 
privilege of a preached Gospel. Dr. Beecher, who 
was at that time pastor of the church in Litchfield. 
and another neighbouring minister, agreed to solicit 
funds in their respective congregations, to support a 
preacher, for a season, in Milton. Having entered 
into this arrangement, they made application to Mr. 
Nettleton. In the meantime, the churches in the 
vicinity were requested specially to remember that 
people in their prayers. In conformity with the ar- 
rangement, Mr. Nettleton came and called on Dr. 
Beecher. It was the first time that they had met. 
" Thou hast well done," said Dr. Beecher, " that thou 
art come." "I ask," said Mr. Nettleton, " for what 
intent ye have sent for me?" "To hear all things 
that are commanded thee of God," said Dr. Beecher. 
On Friday, by the direction of Dr. Beecher, Mr. 
Nettleton took lodgings at the house of one of the 
members of his church, who lived on the borders of 
Milton. The next day, notice was sent to the people 
that they might expect preaching on the Sabbath. 
This was entirely unexpected by the people, as they 
were ignorant of the efforts which had been made in 
their behalf. On Sabbath morning, Mr. Nettleton re- 
paired to the place, and preached to a very small 
congregation. There were but few professors of re- 
ligion in the place, and these were in a lukewarm 
state, and very great indifference to the subject of re- 
ligion prevailed among the people at large. At the 
close of public worship, one of the people, very reluc- 
tantly, as he afterwards confessed, invited Mr. Nettle- 
ton to his house, because there was no other individual 
who was disposed to do it. In this house he found a 



HIS LABOURS. 69 

pleasant home ; and it proved to be like the house of 
Obededom, which God blessed. Salvation came in- 
deed to this house, and the family were much more 
unwilling to part with their guest, than they had been 
to receive him. 

The curiosity of the people was soon excited; they 
flocked together to hear the stranger who had come 
so unexpectedly among them. At the close of one 
of his evening meetings he informed them, that he 
had been requested to come and labour with them for 
a season, and he wished them to pray for a revival of 
religion, adding : " Whether you do or not, it is pos- 
sible there may be one ; for Christians in other places 
have agreed to pray for you." This produced great 
solemnity. Several went from that meeting in deep 
distress. It was soon manifest that God was in the 
place of a truth. The work increased rapidly, and 
became very powerful. It was characterized by re- 
markably clear and distressing convictions of sin. 
The subjects of it had a vivid sense of the opposition 
of their hearts to God ; and, in some instances, their 
distress was overwhelming. 

On one evening, two or three individuals were in 
such horror of mind, that it became necessary to re- 
move them from the meeting to a neighbouring house. 
This, for a moment, created some confusion, but order 
was soon restored, when Mr. N. addressed the people 
in the following manner : "It may, perhaps, be new 
to some of you, that there should be such distress for 
sin. But there was great distress on the day of Pen- 
tecost, when thousands were pricked in the heart, 
and cried out : ' Men and brethren, what shall we do V 
Some of you may, perhaps, be ready to say : If this is 



70 NETTLETON AND 

religion, we wish to have nothing to do with it. My 
friends, this is not religion. Religion does not cause 
its subjects to feel and act thus. These individuals 
are thus distressed, not because they have religion, 
but because they have no religion, and have found this 
oat. It was so on the day of Pentecost. The thou- 
sands who were pricked in their heart, had found that 
they had no religion, and were unprepared to meet 
their God. They had made the discovery, that they 
were lost sinners, and that their souls were in jeopardy 
every hour." These may not be the precise words, 
but such was the substance of his address. It pro- 
duced a salutary effect. It served to check what would 
be the natural result of mere sympathy on such an 
occasion, and also to stop the mouths of those who 
might be disposed to cavil. It is worthy of remark, 
that, in most of the revivals under Mr. Nettleton's 
preaching, there were cases of overwhelming distress. 
But this distress was not the result of mere sympathy, 
but of clear conviction of sin ; and, in almost all cases, 
it soon terminated in a peaceful and joyful hope of 
salvation. 

Mr. Nettleton laboured in Milton three or four 
months, during which time a large number became 
hopefully subjects of renewing grace. The wastes of 
Zion were repaired. The things which were ready 
to die were strengthened, and there was great joy in 
that place. It has been mentioned that Dr. Beecher 
and another neighbouring minister agreed to collect 
funds for the support of Mr. N., while preaching in 
Milton. Some money was collected for this purpose, 
but he refused to receive it. The people had made 
him some presents in clothing ; and with this he was 



HIS LABOURS. 71 

satisfied. " Having food and raiment," he was " there- 
with content."* 

While he was at Milton, some young people from 
South Farms (a parish in the south part of Litch- 
field) attended his meetings, and were awakened by 
his preaching. This prepared the way for him to 
visit that place, which he did in the latter part of the 
winter. He continued there, labouring with great 
success, for several months. 

An account of this revival was written by James 
Morris, Esq., an intelligent and pious gentleman, who 
resided in that place, and who, for many years, sus- 
tained a high reputation as a teacher of youth. The 
account was never published ; but the manuscript has 
been carefully preserved, and has been kindly submit- 
ted to my inspection. The narrative is very particular. 
It gives the names and age of eighty individuals, the 
time of each one's hopeful conversion, and some ac- 
count of the religious exercises of almost all of them. 

A few extracts will be interesting to the reader. 

" The revival of religion began in South Farms in 
February or March 1814. Praised be God for His 
glorious work of redeeming love in the ingathering of 
His elect. The following persons are hopefully brought 
out of darkness into God's marvellous light, and are 
made heirs of God, and joint-heirs of Jesus Christ, the 
dear Redeemer. How astonishing is the work of 
the Divine Spirit, the Sanctifier and Comforter, in 
bringing God's chosen from the bondage of sin and 
Satan, and prostrating them at the foot of the Cross ! 

* Indeed, as opportunity will occur of noticing afterwards, during the 
ten years that Mr N. was labouring in revivals, he received, as a com- 
pensation for his services, barely sufficient to defray his expenses. When 
he was taken sick, in 1822, he was found to be entirely destitute ; and 
money was collected by his friends, in different places, to defray the ex- 
penses of his sickness. 



72 NETTLETON AND 

Some have been called from among the most dissi- 
pated, thoughtless, and gay ; and from seventy years 
of age down to school children : some from the haunts 
of sensuality, profaneness, and intemperance, now ap- 
parently sing with understanding the songs of redeem- 
ing love. 

" The first was A— — S , a young female, 

eighteen years of age. She had her first impressions, 
in Milton, in the month of January or February. She 
continued in a state of anxious inquiry until the last 
of February, when she entertained a hope that she 
had met with a change of heart. She professes to 
enjoy religion. This was the first instance of awaken- 
ing in this place." 

" R H , aged nineteen years, after a con- 
flict of serious impressions and opposition of heart, 
for about six weeks, was apparently, on the 20th of 
April, renewed in heart. The first evangelical exer- 
cise that she had any knowledge of, according to her 
own account, was benevolence to her fellow-men. She 
would that all men might be saved, even if she was 
lost. The divine law appeared to her holy, just, and 
good. She felt submissive to the divine will — a dis- 
position to resign herself into the hands of God, feeling 
that the Judge of all the earth would do right. She 
thus continued till Friday, the 22d, when, returning 
from a religious meeting, she felt a love to God on 
account of the excellency of His character. She loved 
holiness for holiness' sake. She then hated sin, be- 
cause, in its own nature, it is odious. This was the 
first time that she had those consolations that the 
world cannot give nor take away. Here she dates 
her hope, and rejoices in God her Saviour." 

"B C , aged twenty years, having had 



HIS LABOURS. 73 

frequent chidings of conscience at times for more than 
a year past, hopes that, on the 14th of April, she was 
born of the Spirit, and that she is now reconciled to 
God. Christ appears to her altogether lovely, and the 
chiefest among ten thousand. Her first gracious 
exercises appeared to be, love to the brethren, love to 
God, and faith in the Lord Jesus Christ. She hates 
sin, because it is exceeding sinful. She appears to 
have clear views of her own native depravity, and of 
the obstinacy of her will. She wonders at and adores 
the patience and long-suffering of God, that she had 
not been long ago consigned to everlasting despair." 

"N L , aged fourteen years, after sundry 

weeks of opposition of heart to all moral good, and 
hating the truth, and avoiding all good people, was 
made to yield up her wilful perverseness of heart to 
God, and to submit to the terms of the Gospel. The 
first exercise of her mind was that of love to all 
good people." 

" R C , aged twenty, having experienced 

distressing convictions of sin, with an uncommon load 
on her heart, and with a high sense of the malignant 
nature of sin, experienced, as she believed, divine 
consolations on the evening of the 15th of April. It 
was while returning home from a conference, that the 
burden of sin was removed, as she hopes, and the 
love of God was shed abroad in her soul. She retired 
to her chamber, and took her Bible, and opened it at 
the 103d Psalm, and read : ' Bless the Lord, my 
soul; and all that is within me, bless His holy name. Bless 
the Lord, my soul, and forget not all His benefits,'' &c. 
She poured out her soul to God in gratitude and 
praise. She perseveres in her grateful remembrance 



74 NETTLETON AND 

of the goodness of God, and hopes that she shall live 
to His honour and glory the remainder of her life." 

" J S , aged thirty-seven years, was natu- 
rally a passionate man. He lived in open sin and pro- 
faneness from his youth. He hated to read the Bible, and 
to attend meeting on the Sabbath. He hated to hear 
religious conversation, and avoided religious instruc- 
tion. He was of an independent spirit, and impiously 
heaven-daring. Yet the religious instruction he had 
received from his mother could not be wholly effaced 
from his memory. He often had chidings of conscience, 
and was often filled with remorse ; but to drive all this 
from his mind, he would throw himself into vain, 
sensual, and dissipated company. He never offered a 
prayer in his family. His mouth was often filled with 
profane oaths, and the most impious imprecations on 
himself. His torments of mind increasing upon him, 
he resolved to put an end to his dreadfully profane 
and wicked life. He accordingly procured a large 
dose of arsenic, and laid it up for that purpose. In 
the meantime, he had a dreadful struggle in his mind. 
His purpose, he thought, must be put in execution ; 
and it seemed to him that the torments of a future 
world for sin could not exceed the pain of mind which 
he felt. In this dreadful struggle, the pride of his 
heart was subdued, and he was made to bow at the 
footstool of Sovereign grace, on the 10th day of 
March. Traits of humility, self-abasement, and ab- 
horrence of sin, in no man appear more conspicuous. 
He admires, and adores, that such an awful, heaven- 
daring and heaven- despising wretch, should be plucked 
as a brand out of the fire. He is altogether submis- 
sive, and his life is a life of prayer." 



HIS LABOURS, 7o 

" L W , aged twelve years, on the 

10th day of May was hopefully delivered from the 
thraldom of sin and Satan. She experienced a singu- 
lar conflict and conviction of sin for about a week. 
Her distress was seemingly too great to be long 
endured. Her cry was : ' Oh ! what a dreadful hard 
heart!' ; Oh! it seems as if I was in hell.' Her 
conflict wore down her bodily frame like a violent 
attack of fever. In this youth it was clearly mani- 
fested, that when the Holy Ghost, the Comforter, is 
come, He will convince the world of sin, of righteous- 
ness, and of judgment. A person who had experi- 
enced a change of heart, and who had seen this child 
through all her trials and conflicts, would be led to 
conclude that the change in her is a real one. She 
possessed less guile than those of maturer years. 
There was no dissembling. And when grace was 
planted in her soul, she did not seem to know it. The 
first effect that it produced, was a calm serenity of 
mind. She did not know why she felt so. She con- 
tinued so for some hours, not knowing but her dreadful 
distress would return upon her. She took her Bible 
and perused it, which, the day before, she perfectly 
hated, because looking into it increased her torments. 
This calm serenity appeared in the morning when she 
arose. She thus continued till towards noon, when 
she informed me that she loved God ; that the Bible 
was a new book to her; that she loved to read it; 
that the world did not appear to her as it did before ; 
that all was new. She took me by the hand, and said 
she loved me, and loved all God's creatures because 
God made them. She said she knew that she was a 
great sinner. She wondered how she could sowilfully 



76 NETTLETON AND 

oppose God so long. God was right and reasonable, 
and she was altogether wrong in being so stubborn and 
perverse. She said she was willing to submit herself 
into the hands of God, for God would do right with her. 
She knew that it would be just if God should send 
her to hell. Here submission seemed to be her first 
evangelical exercise, and then love to the brethren." 

" Widow A — — C , aged fifty, fixes on the 3d 

day of May as the time when she hopes that her heart 
was renewed by the Spirit of grace. She had long 
before entertained a hope founded on her good works. 
She had never before believed in total depravity. She 
believed, that to live uprightly, and deal fairly and 
honestly with mankind, was sufficient to entitle her to 
salvation. But at this time she found that her former 
hopes were nothing, and that her righteousness was 
but filthy rags. She now feels that all her hope is in 
Christ. She is full in her belief of all the great 
doctrines of grace. She places her confidence in God 
through Christ, relying on the promises." 

" Widow S H , aged seventy years, after 

having lived to the common age of man without the 
fear of God before her eyes, was, at this period of life, 
hopefully brought out of darkness into God's marvel- 
lous light. She was of French descent, and came into 
this State at the age of twelve years. She never was 
taught to read or write. She married at the age of 
twenty years, a man of the world, a stranger to com- 
mon morality. She is the mother of four children, 
who grew up without any religious instruction. But 
this aged woman now gives evidence of a change of 
heart, even at the last part of the eleventh hour. She 
appears to rejoice exceedingly in the wonderful display 



HIS LABOURS. i i 

of God's benevolence in the ingathering of His elect. 
Her last days appear to be emphatically her best days, 
and her last comforts the sweetest comforts of her life." 

" F E- , aged twenty years, after quarrelling 

with the doctrines of grace, and having heart-risings 
against the Divine sovereignty and the doctrine of 
God's electing grace, hopes that, some time in the 
latter part of June, his stubborn heart was subdued. 
He still continues resigned and submissive, and ap- 
pears to enjoy the consolations of religion. But he 
rejoices with fear and trembling, lest his heart should 
deceive him." 

" S W , aged twenty-six years, hopes that 

he is reconciled to God and His law. His heart has 
been much opposed to the great doctrines of grace ; 
but now, he says, things appear right and reasonable. 
These views of divine things have happened to him 
since the revival commenced, in March ; but he cannot 
tell the time when the change took place. But he can 
say, ' Whereas I was once blind, now I see.' " 

" J B , son of E B >, aged nearly 

thirteen years. On the last Sabbath in May, or the 
first Sabbath in June, his mother went to meeting, 
and charged him and her other child to be good child- 
ren, and not to play, but read their books. His father 
went to a distant field to see about his cattle. Before 

noon, this J was smitten with deep conviction of 

sin. He continued in a distressed state about twenty- 
four hours, without food or sleep. His mind seemed 
to be overwhelmed with a sense of the dreadful nature 
of sin, as committed against God. Something hap- 
pened to him at the end of twenty-four hours, which 
caused him to wipe away his tears, to wash himself, 



78 NETTLETON AND 

and cheerfully to partake of some food. It is now 
about two months since this happened. He has been, 
from that time to this, remarkably calm and serene in 
his mind. He answers questions rationally — says that 
he loves God and hates sin. He fails not of his daily 
devotions and reading the Bible, and has altogether 
a change of deportment. He appears to have a sense 
of the evil nature of sin. The duties of the Sabbath 
and the sanctuary appear to be his delight. It is ap- 
parent to all who know this youth, that a great change 
has taken place in him. From being passionate, 
petulant, perverse, and stubborn, he is now humble, 
meek, patient, forbearing, and forgiving." 

These few instances, taken from many similar to 
them recorded in this narrative, will serve to give the 
reader some idea of the character, not only of this 
revival, but of the revivals generally thirty years ago. 
The subjects of this revival, so far as I have been able 
to learn, with few exceptions, continued to adorn the 
Christian profession. 

Some time in the spring of 1814, Mr. Nettleton left 
South Farms, and repaired to North Kiilingworth, 
greatly exhausted by his labours, and intending to rest 
for a season. At this time, the people of Chester, a 
neighbouring parish, were destitute of a minister, — 
their pastor, the Rev. Mr. Mills, having died a short 
time before. It being known in Chester that Mr. 
Nettleton was at home, application was made to him 
to attend a funeral in that place. He at first declined, 
assigning as the reason, that he was greatly exhausted 
by his labours, and needed rest. The man who came 
after him, as he turned to go away, burst into tears. 
This so affected Mr. Nettleton that he concluded to go- 



HIS LABOURS. 79 

He attended the funeral, and, at the close of it, he 
gave notice that he would meet the young people in 
the evening, at the house of their late pastor. A large 
number assembled, and the meeting was very solemn. 
Such were the indications of the special presence of 
God among the people, that he was induced, notwith- 
standing the state of his health, to continue with them 
a considerable time, and had the satisfaction to witness 
a very interesting work of divine grace. 

In the autumn of 1814, Mr. Nettleton commenced 
his labours in East Gh^anhy. This was a waste place. 
The moral condition of the people was exceedingly 
deplorable. But God saw fit to turn again the cap- 
tivity of Zion. Under Mr. Nettleton's preaching 
there was a very interesting revival of religion. 
He preached here till some time in the winter, 
when he was obliged to suspend his labours for se- 
veral months by an attack of hemorrhage from the 
lungs. The Eev. J. B. Clark, the present pastor of 
the church in East Granby, in a letter, dated No- 
vember 17, 1843, thus speaks of the effects of Mr. 
Nettleton's labours in that place : — 

" Most of those who were connected with the church 
as the result of that revival, have worn remarkably 
well, so far as is or can be known. Many of them 
have been, and are still, bright and shining lights in 
the Church of Christ. One of the subjects, Miss C. 
Thrall, died as a missionary among the Western In- 
dians. 

"The effect of that revival upon the church, and 
upon the community, was most happy and lasting. 

"The interest of Christ's kingdom had suffered 
much from an erroneous ministry. The church lost 



80 NETTLETON AND 

all spirituality and fervency. The community were 
buried in sinful indifference. When Mr. Nettleton 
came among them, stupidity and slothfulness prevailed 
among all classes and all ages. The effect of his en- 
trance into the place was electric. The schoolhouse 
and private rooms were filled with trembling worship- 
pers. A solemnity and seriousness pervaded the com- 
munity, which had not been experienced for years 
before. There was no bustle — no array of means. 
All was orderly, quiet, and scriptural. There seems 
to have been an increasing solemnity while the work 
continued. 

■" I am told that his sermons were, in a high degree, 
practical. Doctrinal sermons were frequent ; but these 
had a practical turn. They were eminently scriptural 
and plain, and made men feel that they were the men 
addressed, and not their neighbours. He sometimes 
preached on the severer doctrines with great power, 
and apparent good effect. At this day we can hardly 
imagine the effect which his visit had upon this waste 
place. This seems to have been Satan's chief seat. 
Infidelity had been infused into the very bosom of 
the church. Of course, sin in every form abounded. 

u There were no spiritual hymn-books in use till 
Mr. Nettleton laboured here ; and then those hymns, 
in his hands, became most solemn sermons. 

" Mr. Nettleton is remembered with much interest 
and peculiar affection by most of those advanced in 
life. When I have been speaking of him in my pas- 
toral visits, the most intense interest is excited. From 
many expressions used, as the old people speak of him, 
one may know that his labours are still remembered 
with affection." 



HIS LABOURS. 81 

Early in the spring of 1815, Mr. Nettleton having 
so far recovered from his illness as to be able to 
preach, laboured for a season in Bolton with signal 
success. Here the people gave him a call to settle 
as their pastor, which he immediately declined, and 
recommended to them his friend and class-mate, the 
Eev. Philander Parmele. Mr. Parmele was installed 
November 8, 1815. 

From Bolton he went to Manchester, to assist the 
Rev. Mr. Cook, whose people were enjoying a time 
of " refreshing from the presence of the Lord." By the 
divine blessing on his labours, the work was greatly 
promoted and extended. 

After this he spent a few weeks in Granby, (west 
parish,) where his preaching was crowned with very 
signal success. Peculiar circumstances prevented him 
from continuing long with this people ; but there is 
reason to believe that many souls were savingly bene- 
fitted by his labours. There were but few places in 
which he laboured where so much apparent good was 
effected in so short a time. 

Of the revivals mentioned in this chapter, excepting 
the one in South Britain, no account was published at 
the time ; and, with the exception of that and the one 
in South Farms, so far as is now known, no particular 
account was ever written. As Mr. Nettleton kept no 
journal of his labours at that period, it is impossible, 
at this late day, to give any more than a very general 
account of most of these revivals. Some of the facts 
which have been mentioned fell under the observation 
of his biographer, and some of them were obtained 
in private conversation from Mr. Nettleton himself. 



82 NETTLETON AND 



CHAPTER Y. 



INCREASING SUCCESS : TEN CONGREGATIONS BLESSED, 
HIS MODE OF PROCEEDING. 

In the spring of 1815, at the request of the pastors of 
the Congregational churches in New Haven, Mr. Net- 
tleton repaired to that city. Soon after his arrival, 
he was invited to visit the school of young ladies 
taught by the Rev. Mr. Herrick. He gave them 
some account of the revivals in Litchfield county, 
and particularly of the revival in Mrs. Pierce's school 
in Litchfield. Many of the scholars were deeply af- 
fected by this account, and, in the course of a few 
days, a large proportion of the members of the school 
were anxiously inquiring what they must do to be 
saved. The seriousness spread, and a great and glo- 
rious work of divine grace was witnessed in the city, 
and, to some extent, in Yale College. Mr. Nettleton 
continued to labour in New Haven two or three 
months, to the great satisfaction of his brethren there, 
and with the same success which had crowned his 
labours in country parishes. 

In the summer of 1815 he visited Salisbury, a town 
in the north part of Litchfield county. In this town 
was one of the most remarkable revivals which ever 
occurred under his preaching. No account of it was 



HIS LABOURS, 83 

ever published. In a letter written by him, in 1827, 
to the Rev. John Frost, there is the following brief 
notice of it r — 

"In 1815, in the town of Salisbury, Conn., after 
labouring awhile under great discouragement, there 
were some favourable appearances. A number were 
anxious, and a few in awful distress of soul in one 
village. It was taken hold of by some ignorant, 
officious hands ; and they were set to groaning and 
screaming^ and alarmed all the village in my absence. 
Having heard the tidings, I hastened to the spot, 
and, with kind but decided severity, called them to 
order. My attempts, by those who had given the 
work that turn, were considered as very obtrusive 
and daring. It was reported all over town, that a 
revival had begun in Salisbury, and that I had put 
a stop to it. They seemed to be very much grieved 
and shocked at my conduct. It took a number of 
days to restore order ; but when it was done, the 
work of God advanced, silently and powerfully, until 
all classes, old and young, were moved all over town. 
The language was : ' The fountains of the great deep 
are broken up.' Not far from three hundred were 
numbered as the hopeful subjects of divine grace in 
that revival.' , 

The Rev. Jonathan Lee, a native of Salisbury, and 
residing there, has furnished the following brief ac- 
count of this revival : — 

" The first and greatest revival of religion which 
has taken place in Salisbury, Conn., stood connected 
with the labours of Mr, Nettleton, and began in the 
summer of 1815, and extended through the autumn 
and winter following. The church was destitute of 



84 NETTLETON AND 

a pastor, and reduced to a small number, there being 
but seventeen male members. Having been unsuc- 
cessful in their efforts to obtain a pastor, and seeing 
no accessions, the few members remaining felt a deep 
conviction of the necessity of the effusions of the Spirit, 
to strengthen the things that were ready to die ; and 
an unusual spirit of prayer was felt, as they sought 
the blessing at the throne of grace. In these circum- 
stances, they applied to Mr. Nettleton to come and 
labour among them. After they had waited with 
doubt and solicitude for some time, he at length came, 
without previously having sent any promise or notice ; 
and, as was ascertained, without informing the friends 
with whom he had been, what was his place of destin- 
ation. He arrived at the house of one of the deacons 
of the church and lodged. He made such inquiries as 
were designed to ascertain whether his coming had 
been much .looked for and relied upon in order to a 
revival of religion. For some cause, his fears were ex- 
cited ; perhaps from the fact, that Deacon S had 

that day been riding in unsuccessful pursuit of him ; 
and he at once declined staying or making any effort, 
saying : ' I can do no good here.' Endeavours were 
made to convince him, that he had not been the object 
of reliance, and to persuade him to stay till the follow- 
ing Sabbath, and preach and take opportunity to get 
acquainted with the state of Christian feeling. Yield- 
ing, for the present, to importunity, he prayed and 
conversed with the family, the labourers being called 
in for the purpose from the field ; and offered to meet 
at the same place, at a particular hour, on the next 
day, any young people who, when invited by the 
deacon, should be disposed to come in. He next 



HIS LABOURS. 85 

visited the other deacon, and pursued the same course ; 
and, at his second visit, met with a company of young 
persons at each place. He began talking to them in 
the most simple and solemn manner, with the view 
to fix upon their minds some plain important truth, 
suited to awaken and impress the conscience. There 
was no dilation of thought, but one weighty idea — such 
as the worth of the soul, or the necessity of true re- 
ligion — dwelt upon and reiterated, and left in its naked 
reality and solemnity on each individual's mind. This 
noiseless commencement of his labours was followed 
by visiting the families of Christian professors, and 
by stated religious meetings in connexion with the 
labours of the Sabbath. A primary object was to 
find the state of feeling in Christians, and to promote 
a humble, praying spirit. 

" At an early date, after being convinced of his duty 
to stay and labour, he called together the church, and, 
with great earnestness, besought them to lay aside all 
expectations from him, and pray with humility and 
fervency that the work of the Lord might be revived. 
At the same time, he gave such counsels and cautions, 
particularly with regard to the instruction and treat- 
ment of persons under conviction, as he judged neces- 
sary to guard against unhappy results. 

" The Lord was with him in very deed. Meetings 
became crowded and deeply solemn, and many ob- 
tained hope in Christ. He conversed individually 
with the anxious, and met, at certain times, at his 
boarding place, all who were disposed to be conversed 
w^ith on the state of the heart, and the salvation of 
the soul. In addressing meetings, he was wont to 
seize on some point of interest, bearing directly upon 



86 NETTLETON AND 

the state of mind in which his hearers were, and then 
press it with a rare degree of directness, plainness, 
and force. 

" Without attempting further details, I feel assured, 
(though absent, and closely occupied in a revival 
among the people of my charge,) that this revival 
was distinguished for its stillness and solemnity, for 
deep conviction of conscience, for discriminating views 
of divine truth, for humility and subsequent stability 
of Christian character. The subjects were of different 
ages, but generally youth. As fruits of the revival, 
about two hundred were admitted into the Congrega- 
tional church, besides several who united with other 
churches. Many of these young professors inter- 
married, and became heads of families, and have 
lived to train up many children for Christ. Not a 
few, in the twenty- seven years since elapsed, have 
died in the Lord. Those remaining still constitute 
the strength of the church ; for although some other 
favoured seasons of ingathering have been enjoyed, 
none have borne comparison with this, for permanent 
influence upon the state of the community, for en- 
lightened piety, and stedfastness of Christian principle 
and character. Many still look back to that date with 
the deepest interest, and liveliest gratitude, as the 
blest period of their espousal to Christ — as the memor- 
able year of the right hand of the Lord. The name 
of Asahel Nettleton, the humble, skilful labourer in 
this field, at that season employed in directing so 
many to Christ, is embalmed in many a heart. It 
stands associated with their dearest hopes and purest 
joys, and will call forth praises never ending to the 
chief Shepherd, who employed him in leading so many 



HIS LABOURS. 87 

of this flock into His spiritual fold, to stand at His 
right hand at the great decisive day, to the praise of 
His own unfathomable grace." 

Mr. Nettleton himself furnished the following facts 
regarding this revival: — 

In the commencement of it, much opposition was 
manifested on the part of the enemies of religion. But 
Grod overruled it to the furtherance of the Gospel. As 
the people assembled one evening, at a large school- 
house, in which they had been accustomed to meet, it 
was found that all the seats had been removed from 
the house and concealed. A large congregation hav- 
ing assembled in and around the house, Mr. Nettleton 
observed to them, that he had believed that the Spirit 
of God was operating on the minds of the people, and 
that he was now confirmed in the belief. The people 
then repaired to the meeting-house, where the religious 
services were conducted with most evident tokens of 
the divine presence. The work, though still, was very 
deep and powerful, and it spread into every part of the 
town. It at first prevailed mostly among the youth ; 
but it soon began to appear among heads of families ; 
and some who were quite advanced in life were num- 
bered among the subjects. The conversion of a man 
from fifty to sixty years of age, who had been a violent 
opposer, seemed to be the means of arresting the atten- 
tion of many. This individual was a man of consider- 
able influence, and, like Paul before his conversion, 
was exceedingly mad against the Church. But God, 
as there is reason to believe, subdued his heart, and 
he became as ardent in his attachment to the cause of 
Christ as he had been violent in his opposition. "What 



OS NETTLETON AND 

a glorious work of grace is this in Salisbury ! " said be 
one morning to Mr. Nettleton; " I hope that all my 
family, and all the people of the town, will become in- 
terested in it, even if I am cast off for ever." This 
was the first manifestation of a change in his feelings, 
The change in him was so striking, that many who had 
been sceptical were convinced that it must be the work 
of God. He took every opportunity to converse with 
his acquaintance, and to recommend to them the re- 
ligion which he had formerly despised ; and God made 
him the instrument in awakening many to a sense of 
their lost condition as sinners. The interest became 
so intense in every part of the town, that whenever 
Mr. Nettleton was seen to enter a house, almost the 
whole neighbourhood would immediately assemble to 
hear from his lips the word of life. Husbandmen 
would leave their fields, mechanics their shops, and 
females their domestic concerns, to inquire the way to 
eternal life. Religion was the great and all-absorbing 
theme in almost all companies, and on almost all occa- 
sions. Mr. Nettleton laboured in Salisbury through 
the winter. 

In the spring of 1816, he commenced his labours in 
Bridgewater. This is a parish in the town of New 
Milford, in the south-western part of Litchfield county. 
Here was a small church destitute of a pastor. The 
state of religion was very low. Unhappy dissensions 
existed in the church, and great stupidity prevailed 
among the people at large. Soon after he commenced 
his labours, there seemed to be a solemn attention to 
the Word preached, but no cases of deep conviction of 
sin. He soon became convinced that there could be 



HIS LABOUKS. 89 

but little hope of a revival of religion, until a better 
state of feeling prevailed in the church. He en- 
deavoured to impress upon the minds of the brethren 
the importance of settling their difficulties, and of unit- 
ing their prayers and their efforts for the promotion 
of Christ's kingdom. But his exhortations seemed to 
have but little effect, and perceiving that they had no 
proper sense of their dependence on God, but were 
placing undue reliance on Him, he thought it best to 
withdraw. Accordingly, without the knowledge of 
any but the family in which he boarded, he suddenly 
left the place. The next day was the annual State 
Fast. The people assembled, expecting to hear him 
preach; when, to their astonishment, they found the 
pulpit vacant. The disappointment was great ; but it 
produced the intended effect. The members of the 
church were deeply affected. They spent the day in 
prayer and mutual confession of sin. All their diffi- 
culties were healed, and brotherly love was restored. 
It was with them a day of deep repentance and humil- 
iation before God. Numbers of the youth, whose 
minds had been somewhat impressed by Mr. Nettle- 
ton's preaching, when they found that he had left them, 
were brought into great distress of mind. Meanwhile, 
he was spending the day with a brother in the minis- 
try in a neighbouring town. On the Saturday fol- 
lowing, he proposed to this brother to go and spend 
the Sabbath in Bridgewater, and permit him to supply 
his pulpit. The arrangement was accordingly made. 
This brother found a most interesting state of things. 
A deep solemnity pervaded the congregation, and a con- 
siderable number were found anxiously inquiring what 
they must do to be saved. When Mr. Nettleton 



90 NETTLETON AND 

learned tlie state of things, he returned to Bridge- 
water, and laboured there with great success for seve- 
ral months. 

In this revival there was one case of peculiar inter- 
est. Mr. C was a most violent opposer of religion. 

He had not been seen in the house of God for many 
years. He went one evening to hear Mr. Nettleton in 
a schoolhouse ; but being ashamed to be seen, he 
stopped at the door. While standing in this situation, 
an arrow from the Almighty's quiver pierced his heart. 
He went away with a troubled spirit. He was con- 
vinced that he was a sinner, and exposed to the wrath 
of Heaven. But he resisted the conviction, and en- 
deavoured to banish the subject from his mind. It 
was, however, impossible. The thought was im- 
pressed upon his mind, as he afterwards confessed, 
" You must repent — you must pray, or you will per- 
ish." His heart replied, "/pray! — no, never. I'll 
perish first." Thus he struggled till his distress be- 
came intolerable. He was one night in such horror 
of mind, that it seemed to him that he could not live 
till morning. The scene was awfully solemn. To see 
this bold blasphemer bewailing his sinfulness, and cry- 
ing for mercy, in distress and anguish which seemed 
too great for human nature to sustain, was a most 
affecting sight. The next day he obtained peace, and 
seemed to be in a new world. This man became a 
preacher of righteousness to his former associates. On 
the next Sabbath morning he was seen on the steps of 
the church, conversing with deep interest on the sub- 
ject of religion, and recommending to his fellow-sinners 
that Saviour whom he had found so precious to his 
soul. Such was the change in this individual, that it 



HIS LABOURS. 91 

extorted the confession from the mouths of gainsay ers, 
that it must be the finger of God; and thus this strik- 
ing display of divine grace was made instrumental in 
promoting and extending the work. 

The Rev. Fosdic Harrison of Bethlem, who was at 
the time pastor of the church in Roxbury, a town ad- 
joining Bridgewater, writes: — 

"In the spring of 1816, when Mr. Nettleton was 
labouring at Bridgewater, he was frequently at my 
house. On one occasion, having been with me a day 
or two, I was expecting his assistance at an evening 
meeting; but a short time before the hour of meeting 
he manifested his intention to return to Bridgewater, 
I urged him to stay and attend the meeting ; but he 
still declined. We went together from the study into 
Mrs. Harrison's room. She was then in feeble health. 
On learning his determination to leave, she most ear- 
nestly entreated him to remain. Among other things 
she said: ' Do stay, Mr. Nettleton, I am unable to at- 
tend the meeting myself; but if you will stay, I will 
pray for you all the time.' We went out together, 
and he left ; but her earnest entreaties went with him, 
and troubled him. Soon after this he heard she was 
dangerously ill. He came directly over and said: 
' Brother, learning that you were in deep affliction, I 
have come to pray with you.' We retired, and bowed 
down together before God. Some of his earnest peti- 
tions I still remember, commencing thus : ' Lord 
Jesus, she whom thou lovest is sick.' Soon after 
this he came to attend her funeral. He remembered 
his refusal to yield to her importunate solicitations to 
attend the meeting; and that he might comply with 
her entreaties as far as he then could, he requested 



92 NETTLETON AND 

that a meeting might be appointed for that evening at 
the house where she died. While the other brethren 
went from the funeral to a monthly meeting of minis- 
ters in New Milford, and urged him to go with them, 
he remained, and attended the meeting in Roxbury. 
The last conversation he had with Mrs. Harrison, the 
solicitude she manifested in the spiritual welfare of the 
people, her promise to pray for him and them, were 
the theme of his discourse. He reminded the people 
that her prayers for them were ended. His appeals 
were powerful. Impressions were made which, I 
trust, resulted in the saving conversion of some souls. 
He remained with me a day or two, and his counsels 
and prayers were truly refreshing." 

In the summer of 1816, Mr. Nettleton spent some 
time in Torrington, assisting the Rev. Mr. Gillet. 
There was some special seriousness among the people 
previous to his arrival ; but it greatly increased after- 
wards. He remained in Torrington about three 
months. His labours were highly appreciated by the 
pastor and members of the church, and were mani- 
festly attended by a divine blessing. The Rev. John 
A. M'Kinstry, pastor of the church, in a letter 
dated June 12, 1844, says : " How long the revival 
continued, I cannot definitely state. At the commu- 
nion in November, the first-fruits were gathered into 
the church ; and in the January following, several 
more were added. The number that joined at these 
seasons was about fifty. Others were added at subse- 
quent seasons ; but the precise number cannot be 
stated. It is reported, however, by those acquainted, 
that the number of hopeful conversions was about 
seventy. 






HIS LABOURS. 93 

" In regard to the revival, I may say, that it ex- 
tended through the parish, and was very powerful. 
Even at this period, when first impressions have gone, 
the revival of 1816 is called the revival in Torrington, 
there having been none since of equal extent and 
power. The subjects of that work, with few excep- 
tions, have adorned their profession, and some of them 
have been, and still are, pillars in the church. The 
influence of this revival upon the church, and upon 
the community, was in a high degree salutary. 

"The work was solemn, and the truths presented 
plain and searching. The true character and condi- 
tion of the sinner was clearly set before him; and he 
was shewn, that his only hope was in the sovereign 
mercy of God through a crucified Saviour. 

" The measures adopted were such as were common 
in this region at that time ; such as the ministry of the 
Word on the Sabbath — frequent visitation, connected 
with personal conversation on the subject of religion 
— and more or less prayer meetings during the week. 
In personal conversation Mr Nettleton is said to have 
abounded, and many attributed their religious impres- 
sions to the truth presented at such times.'' 

" From Torrington Mr. Nettleton went to Water- 
bwy, a town in the north part of New Haven county. 
Here a revival had already commenced. There is an 
account of this revival in the second volume of the 
Religious Intelligencer ', from which the following is an 
extract : — 

"Towards the close of the summer (1816) it was 
the will of God that our pastor should be laid on a 
bed of sickness, and for some time little hopes were 
entertained of his recovery. He was, however, spared, 



94 NETTLETON AND 

and his health so far restored, as to enable him to com- 
mence preaching towards the close of the succeeding 
winter; and though still feeble, we enjoyed his labours, 
with some interruption, till some time in June follow- 
ing, when he was obliged to desist, from returning and 
increasing debility. 

" Thus it pleased the great Head of the Church to 
deprive us of the services of our teacher, at a time 
when, to human appearance, they seemed to be most 
needed. In the meantime, whatever impressions were 
made by former meetings^ and whatever serious effects 
might be expected to arise from the heavy judgments 
with which we, as a people, had been visited,* they 
appeared to be lost upon us. Vice, immorality, and 
irreligion, appeared to gain additional strength ; and 
the cloud that overshadowed us in a moral point of 
view, appeared fraught with tenfold darkness. 

"But in the midst of all these scenes of discourage- 
ment, this day of trouble, rebuke, and blasphemy, 
God's children did not despair. They stayed them- 
selves on the God of Jacob ; and, while waiting for an 
answer to their prayers, knew that He had also said : 
' Fear not, little flock, it is your Father's good pleasure 
to give you the kingdom.' He was about to appear 
to build up the waste places of Zion ; and in such a 
way as to convince us, that the work was His, and 
that the glory alone was due to Him. He hath said : 
< Mine honour is mine own, and my glory I will not 
give to another.' 'I will work, and who shall let 
itf 

" In the month of February, a small society of young 

* A mortal sickness in the spring and summer of 1815. 



HIS LABOURS. 95 

ladies commenced a weekly meeting for the purpose of 
reading the Scriptures and religious conversation; and 
one or two soon became hopefully pious. 

" On the 7th of April, 1816, our hearts were 
cheered by seeing four young persons come out from 
the world, unite with the church, own Christ before 
men, and covenant to walk with Him in newness of 
spirit. 

" About the forepart of May, one general spirit of 
zeal appeared to actuate a great proportion of the 
church. The spirit of grace and supplication appeared 
to be poured upon them. A concert of prayer for 
the revival of God's work in this place was agreed on, 
in which all the members were to be engaged in secret, 
between the hours of eight and nine o'clock on Satur- 
day evening. The monthly prayer meetings for the 
success of missions began to be more generally at- 
tended, and became more deeply interesting. 

"A serious and solemn attention on the Sabbath 
now appeared to pervade the whole assembly; and 
though sometimes deprived of the regular administra- 
tion of the Word, our meetings were interesting and 
instructive. 

" Some time in the latter part of June, it had been 

stated to the writer of this, that a Mr. , (who had 

formerly been an open opposer of vital religion,) and 
some few others, had manifested a desire to commence 
a weekly meeting for religious conversation and prayer. 
He accordingly called on one or two of the persons 
named, and a meeting, consisting of four only, was held 
on Sabbath evening. 

" In this meeting, the person alluded to above de- 
clared what God had done for his soul, mourned over 



96 NETTLETON AND 

his past conduct, and expressed his determination to 
devote himself to the service of God in future. 

" The meeting was opened and closed with prayer. 
A stated meeting was agreed on. The next evening 
about twelve attended. Information began now to get 
abroad; and on the third evening about sixty were 
present. On the fourth evening (so great was the 
crowd that attended) they could not all be accom- 
modated, though the house was large and convenient ; 
and it became necessary, after this, to accommodate 
ihem at the meeting-house. 4 

"This, I think, may be fairly stated as the first 
visible commencement of the work. 

" Numbers now appeared to be under deep convic- 
tion in almost every part of the society. The Rev. 
Mr. Beecher, of Litchfield, and the Bev. Mr. Nettle- 
ton, (at that time preaching at Torrington,) were 
present on the next Lord's day ; and at a meeting ap- 
pointed for the purpose on Monday morning, a con- 
siderable number appeared to ask the all -important 
question, ' What must I do to be saved ¥ Mr Nettle- 
ton was, with some difficulty, prevailed upon to come 
and assist us in our then destitute situation, and re- 
turned here on the Saturday following. 

" From this time his labours became incessant, and 
his diligence unwearied. When not attending a pub- 
lic conference, the house was generally thronged by 
numbers who were anxiously inquiring the way to 
Zion, and to whom he was ever ready to impart in- 
struction. 

" Our worthy pastor, though unable to attend on 
public duties, had the cheering prospect of seeing the 
work of the Lord prospering among the people of his 



HIS LABOURS. 97 

charge, and the fields ripening for a rich harvest of 
souls to be gathered into Christ's spiritual kingdom. 
The work had now become very extensive and power- 
ful ; and one remarkably characteristic feature was, it 
seemed to attack and subdue the very champions of 
infidelity the first, and to operate in such a way as to 
silence the most daring opposers. 

" In some instances, one or two of a family 
seemed to be taken, and the others left. But in 
many, almost whole families (or, at least, all who had 
arrived at years of discretion) were under deep con- 
viction, and have since subscribed, with their own 
right hands, to be the Lord's, and surnamed them- 
selves by the God of Jacob." 

" This work, in its general features, has been simi- 
lar to what has been in other places. It has embraced 
all the variety of operations, from the still small voice 
to the most powerful threatenings of a broken law, 
and the vindictive justice of a justly offended God ; 
and has embraced all ages, from youth to grey hairs — 
though of the youth and middle aged by far the great- 
est number have been brought to see their need of an 
interest in Christ, and led to embrace Him as their 
only Saviour. 

" In the month of August, some of the first-fruits of 
the revival (together with some few who had enter- 
tained a hope before) were gathered into the church. 
On this occasion seventeen were added ; nine more in 
the month of October ; and on the first Sabbath in 
February 1817, seventy-one publicly professed their 
faith in Christ, and took the vows of God upon them ; 
and seventeen received the ordinance of baptism. 
Twentv-one have united themselves with the church 



98 NETTLETON AND 

at different times since, — making one hundred and 
eighteen since the first of August 1816 ; about one 
hundred and ten of whom may be considered as fruits 
of the revival. Many more remain yet to be gathered 
in ; and so far as the writer of this has been able to 
discover, no instance of apostacy has yet appeared.* 

" The doctrines taught are those considered as the 
grand leading truths of the Gospel, — viz., the strict spi- 
rituality of the moral law — the total depravity of the 
natural heart — its enmity to God — the necessity of 
regeneration by the Spirit of His grace — an entire de- 
pendence on the merits of Jesus Christ for justification, 
pardon, and acceptance — our obligations to own Him 
before men, and to manifest our faith in Him by a 
holy walk and conversation — the divine sovereignty 
— the electing love of God — and the final perseverance 
of the saints, as the only ground of the sinner's hope^ 
and the anchor of the Christian's soul." 

Mr. Nettleton continued his labours in Waterbury^ 
amid scenes of thrilling interest, for several months. 

After he left Waterbury, he spent some time in 
Bolton, taking care of his friend, the Rev. Mr. Par- 
mele, who was labouring under mental derangement, 
and supplying his pulpit. 

In the Fall of 1817, he was requested to preach at 
Upper Middleton for the Rev. Mr. Williams, who was 
sick. There was no special seriousness in this place ; 
on the contrary, great spiritual apathy prevailed. The 
youth were exceedingly thoughtless, and addicted to 
vain amusements. Soon after he commenced his 
labours, he became acquainted with a very intel- 
ligent young lady, who had long been seriously in- 

* This account was written in July 1817. 



HIS LABOURS. 99 

dined, and who was thought by many to be truly 
pious. She handed him Marshall on Sanctification, and 
said : " If I dared believe that book, I should think I 
was a Christian." " I am glad," said Mr. Nettleton, 
" you dare not believe it."* These words went to her 
heart. She immediately became exceedingly anxious, 
and was soon brought to rejoice in hope of the glory 
of God. 

After he had preached in this place two or three 
Sabbaths, there were some cases of special seriousness ; 
but understanding that the young people had appointed 
a ball on the day after the Annual Thanksgiving, he 
expressed the purpose of leaving the place. The 
young people, hearing of his purpose, concluded to 
give up their ball, and sent a committee to invite him 
to preach to them on that evening. He very readily ac- 
cepted the invitation. The meeting was appointed in 
the academy. A large congregation of youth assem- 
bled ; some came from other towns. This meeting 
was one of thrilling interest. Some who had been 
previously awakened were brought to rejoice in hope, 
and great numbers were brought under deep and 
powerful conviction. God made the Word "quick 
and powerful, sharper than a two-edged sword, pierc- 
ing even to the dividing asunder of the soul and the 
spirit, the joints and the marrow." The scenes of 
that evening will be remembered by not a few 
through eternity. Several in deep distress followed 
Mr. Nettleton to his lodgings. He prayed with them, 
and with great difficulty persuaded them to retire to 
their homes. Many spent the night in crying for 
mercy, and several found peace before morning. From 

* He seems to have feared, that in such a state of mind as this lady was 
in, the effect of that hook would be to make her believe that she was be- 
lieving in spite of the absence of all appearance of regeneration. 

.or C. 



100 NETTLETON AND 

this time the work became very powerful. Meetings 
of inquiry were held at the house of the pastor ; but 
the place became too strait, and God provided one of 
greater convenience. A man who owned a large ball- 
room, and who had been a bitter enemy to religion, 
was awakened, and hopefully brought to repentance. 
He opened his ball-room for meetings of inquiry. 

Mr. Nettleton laboured in this place a number of 
months, and was made instrumental, as there is reason 
to believe, in the conversion of many souls. The 
Rev. Zebulon Crocker, the pastor of the church, in a 
letter dated December 15, 1843, speaking of the con- 
verts in this revival, says : — 

" Among the males who are members of this church, 
there are several who have borne the burden and heat 
of the day, and borne it well. They have been pillars 
in the temple of our God, and are so still. There are 
others who have gone from us and united with churches 
abroad, whose names appear connected with the pub- 
lic charities of the day, and who are known to be 
bright and shining lights in the world. Similar re- 
marks apply to the female members. Several have 
died in the faith. As a whole, I think I have evidence 
on which to affirm, that they have run well, and have 
received a good report." 

Speaking of the results of that revival, he says : — 

" In the Fall of 1817, the church was in a ' cold 
state,' as some have expressed it. Religion, I am in- 
clined to think, was at a low ebb. The blessed work 
of the Spirit which immediately succeeded, it is to me 
evident, changed very much the aspect of affairs for 
the better, as a permanent result. It gave moral 
courage and strength to the church. Some who had 
become members without piety, were hopefully con- 



HIS LABOURS. 101 

verted. Faith in regard to the efficacy of the Gospel 
was encouraged. Christians desired a renewal of the 
work, and were prepared to labour and pray for 
another season of refreshing from the presence of the 
Lord. The way was prepared for the more frequent 
revivals with which the church has been blessed." 

During this revival in Upper Middleton, a few indi- 
viduals from Rocky Hill, an adjoining parish, attended 
some of Mr. Nettleton's meetings, and became anxious 
for their souls. The seriousness spread, and at the 
earnest solicitation of the pastor, the Rev. Dr. Chapin, 
Mr. Nettleton visited that place. He arrived on Satur- 
day, April 4, 1818. 

" When he arrived," says Dr. Chapin, " there was 
a meeting in the house of the pastor. At the same 
place, in the evening, there was another, which brother 
Nettleton attended. His acquaintance with the state 
of the public mind among us began that evening. 
From that time, during the greater part of several 
months, he was indefatigable, labouring in season and 
out of season, to the full extent of his health and 
strength. In connexion with impressions and experi- 
ence realized in 1818, eighty-four persons became 
members of Christ's visible Church. How many of 
them were brought to this performance of external 
duty by brother Nettleton's labours, we shall know 
hereafter. How many of their names, or whether all, 
will be found written in the Lamb's Book of Life, we 
shall see at the opening of that perfect book. During 
the almost twenty-six years that have fled since the 
delightful and interesting events above mentioned, it 
appears that twenty-five of the eighty-four have gone 
the way of all the earth. Their departure was either 



102 NETTLETON AND 

while resident here, or in some distant location. Fif- 
teen, also, of the same fourscore and four, have removed 
from us, and, so far as we know, are yet living. So 
far as man can judge, those eighty-four have adorned 
the doctrine of God our Saviour, in a manner equal, at 
least, to the fruits of those other revivals which Christ 
has permitted us to enjoy. 

" In an important sense, brother Nettleton's talent 
was one. In the cultivation and improvement of that 
one, he was unwearied. By the concentration of study, 
always directed to the most useful point, which is prac- 
tical piety, that talent had risen to the first order. Hence 
the depth and exactness of his knowledge in true expe- 
rience of the things which are essential to salvation. 
Hence, too, the quickness of discernment relative to 
the specific instruction, and the manner of imparting 
instruction, that every mind needed with which he 
came in contact. 

" He had a quick and precise perception of the sources 
whence objectors and cavillers draw their difficulties. 
In replies, shewing the true answer and the only re- 
medy, he was ready, appropriate — generally silencing, 
and not rarely convincing. 

" In the whole of his intercourse he was exemplary. 
He was remarkably cautious of appearances. He 
would not expose himself or his cause to reproach, by 
giving so much as the least occasion for the surmises 
of evil. If Satan's followers attempted the propagation 
of injurious reports, they were obliged to go far away 
from us for their foundation. The rumours thus pro- 
cured and put in motion, if investigated, always proved 
to be false and infernally malicious. Even the sub- 
tile vigilance of the evil spirit could find, in his 



HIS LABOURS. 103 

conduct here, no foundation for its eagerly coveted 
slanders." 

In October 1818, Mr. Nettleton commenced preach- 
ing in Ashford, a town in the eastern part of Connec- 
ticut. His labours soon began to be crowned with 
success. In his journal, under date of Nov. 4, he 
mentions " One rejoicing." — Nov. 6, " Five or six 
rejoicing." — Nov. 8, " Very full. Such a Sabbath is 
rarely seen." The work now became powerful, and 
made rapid progress. Mr. Nettleton laboured in Ash- 
ford without intermission about two months, and 
preached there occasionally afterwards. Of the re- 
sults of his labours the reader will be able to form 
some opinion from the following extract of a letter 
from the Rev. Charles Hyde, the present pastor of the 
church, dated May 30, 1844 :— 

" With respect to our departed brother's labours in 
this place, I know but little, except what I learn from 
the records of the church, and the recollections of some 
who were then living here. That he was remarkably 
wise, fervent, skilful, and successful, all bear testi- 
mony; and all, especially those who were brought into 
the kingdom through his labours, cherish a most affec- 
tionate and grateful remembrance of him. His influ- 
ence here was permanently good ; it is felt at the pre- 
sent day. He commenced his labours here in Octo- 
ber 1818. The first additions to the church were in 
March, when fifty-six were received. In May following, 
there were twelve, and in July, ten, and in November, 
four; making in all eighty-two, of whom, I suppose, the 
greater part, if not all, were subjects of that revival. 
This is a very large number for so small a society. 

"Of the character of these converts, I cannot 



104 NETTLETON AND 

speak particularly, except of those who are now here. 
Twenty-two have died. Twenty-seven have removed 
from the place. Three only have been excommuni- 
cated. The remainder are, with hardly an exception, 
now consistent members — some of them pillars in the 
church. Many of those who have left us, I am in- 
formed, continue to adorn their profession. Upon the 
whole, I think it must be admitted that the revival 
here under Dr. Nettle ton's labours, was a remarkably 
pure one ; and happy is the church that receives such 
a blessing. Its influence goes down to succeeding 
generations." 

In the month of December 181 8, Mr. Nettleton com- 
menced his labours in Eastford, Here was a small 
church, destitute of a pastor, and in a very depressed 
condition. The influence of their last minister, who 
became a Universalist, was very disastrous to the cause 
of religion. He had been dismissed about four years 
when Mr. Nettleton visited the place. 

" During this interval," says their present pastor, 
the He v. Francis Williams, " they were supplied some 
part of the time by such preachers as they could obtain ; 
some part of the time the deacons conducted meetings 
on the Sabbath ; and a considerable portion of the time 
they had no public worship. 

" During this state of things, the interests of religion 
greatly declined, and the light of the church was well- 
nigh extinguished. According to the most correct infor- 
mation which I can obtain, there were but about twenty 
members in the church, and only six male members. 
Most of these were persons advanced in life. At this 
critical period Mr. Nettleton came among the people . 
A powerful work of grace immediately commenced, 



HIS LABOURS. 105 

such as neither they nor their fathers had seen. He 
preached the distinguishing doctrines of grace so point- 
edly, that persons have often informed me they felt 
themselves in the hands, and at the disposal of God. 
They felt that if they were ever saved from their dread- 
ful depravity and wretchedness, it must be by sove- 
reign grace. He made practical application of these 
doctrines* to the heart and conscience in such a plain 
and forcible manner, that they felt, that if they were 
lost they should be without excuse. 

" The work was characterized by such stillness and 
power, that every one felt that the finger of God was 
in it. To repeat a remark made by an observer at 
the time: 'It was so evidently the w^ork of God, that 
not a dog dared move his tongue.' I am not able to 
ascertain the number who indulged hope. I find by 
the church records that forty- eight united with the 
church by profession, March 28, 1819 ; and in June 
following, eleven more, — making, in all, fifty-nine by 
profession. Several were also added by letter. This, 

* Dr. Green, of Princeton, (see Appendix to Sprague on Revivals,) re- 
marks : " I say briefly, that in a time of revival, so far am I from thinking 
that the preaching employed should be merely hortatory, or principally 
addressed to the feelings, that I am persuaded it ought to be eminently 
doctrinal. Lively, and tender, and close, and full of application, it certainly 
should be ; but the great and fundamental doctrines of the Gospel should 
be brought out clearly, be lucidly explained, and be much insisted on Of 
what may be denominated, by way of eminence, Gospel preaching, the<-e 
ought to he no lack; that is, the all-sufficiency of the Lord Jesus Christ to 
save even the chief of sinners ; and His readiness to receive them when 
they come, to cleanse them in His atoning blood, to clothe them with His 
perfect righteousness, to justify them freely, to sanctify them by His Spirit, 
to adopt them into His family, and to crown them with eternal glory, 
should be set forth in the most clear and persuasive manner. The true 
nature of regeneration, of evangelical faith, genuine repentance, and new 
obedience, should be carefully explained and illustrated. The danger of 
grieving away the Spirit of Grace, by those with whom He is striving, and 
the danger of all delay in accepting the Gospel offer, should be often 
brought into view.'' 



106 NETTLETON AND 

in the then existing state of the church, was life from 
the dead. The church was soon after supplied with a 
faithful pastor, who laboured here for more than twenty 
years ; and the church has been, on the whole, prosper- 
ous. Of those admitted to the church as fruits of this 
revival, fifteen have left this world, while the rest con- 
tinue unto this present. Most of them have given 
pleasing evidence of piety. No one acquainted with 
the facts can doubt that the cause of Christ was greatly 
promoted by the labours of Mr. Nettle ton. And per- 
haps so few evils seldom follow a great revival in any 
place. 

"You ask: How is Mr. Nettleton regarded by the 
good people in Eastford? They look up to him with 
the most ardent affection as a spiritual father. This 
may be ascertained by any one who will mention his 
name in their hearing. He will see indisputable proof 
of affectionate regard." 

In the month of April 1819, Mr. Nettleton went to 
Bolton, where he remained two or three months, labour- 
ing with his friend, the Rev. Mr. Parmele. It appears 
from an account published by Mr. Parmele in the Re- 
ligious Intelligencer for November 1820, that some time 
previous to Mr. Nettleton's arrival, there had been an 
unusual spirit of prayer among the people of God. 
But God saw fit to try their faith. 

" While," says Mr. Parmele, " Christians were thus 
daily wrestling in prayer for the salvation of sinners, 
and were committing the cause of religion into the 
hands of God, their faith and patience were brought to 
the test. Satan, as though aware that his kingdom 
was soon to receive an attack, rallied his forces, and 
marshalled his bands to make resistance. Iniquity 






HIS LABOURS. 107 

rushed in like a flood. The youth who we expected 
would be awakened, if our prayers were answered, 
were generally never more dissolute. Their minds 
were supremely occupied with scenes of mirth and 
parties of pleasure. If they received any impressions 
on the Sabbath, or at a religious meeting during the 
week, these were soon banished through the influence 
of worldly companions and vain amusements. 

*' To counteract the influence of these things, in the 
month of April, (about the time Mr. Nettleton com- 
menced his labours in Bolton,) meetings were appointed 
for religious conversation with the youth, which were 
generally well attended, and soon became interesting. 
At one of these meetings eight or ten of the youth 
w r ere alarmed with a sense of their sins. Their con- 
victions deepened, until they became overwhelming; 
and within a few days they were brought to rejoice 
in hope. This spread conviction like an electric shock 
through the society of young people, until it was evi- 
dent that the Lord had appeared in His glory to build 
up Zion. The volatile youth could no longer resist the 
influences of the Holy Spirit; but in deep solemnity 
were daily inquiring what they should do to be saved. 
Vain amusements were entirely suspended, scenes of 
pleasure were forsaken, and the trifles of time were 
lost in the awful concerns of eternity. No object could 
divert the anxious mind from inquiring the way to life. 

" The convictions of the subjects of this work were 
deep, increased rapidly, and were of short continuance. 
Unconditional submission was urged as the only ground' 
of acceptance with God. And as soon as this was 
exercised, in most instances, the sinner was filled with 
joy. One expressed herself thus: 'I attempted to 



108 NETTLETON AND 

pray for mercy while in my sins; but my conscience 
flashed conviction in my face. What! will such a sin- 
ner as you attempt to pray? You are so vile, your 
prayers will not be heard. I then felt the reasonable- 
ness of my condemnation so forcibly, that I took up 
the side of justice, and pleaded the cause of God against 
myself. In this condition I soon found relief.' 

" May and June with us were interesting months. 
Most of the subjects of this revival became reconciled 
to God during this period. On the first Sabbath in 
July, thirty-five united with the church, nine of whom 
received the ordinance of baptism. This was a day so 
interesting, that the solemn scenes which transpired 
can never be forgotten. The youth, the middle aged, 
and the aged, composed this number. On the first 
Sabbath in September, twenty-one united with the 
church, and two have been added since,— making, in the 
whole, fifty-nine. Five living in families not connected 
with my society have united with the Baptist Church. 
The subjects of this revival are of all ages, from twelve 
years old to upwards of sixty; but by far the greater 
portion are youth. 

" We would express our gratitude to those brethren 
in the ministry, who occasionally preached for us dur- 
ing this revival; and especially to Mr. Nettleton, whose 
labours were signally blessed. We trust the Lord will 
reward them for their labours of love. But we desire 
to look beyond all instruments to the great first Cause, 
and, as a church and people, to express our unfeigned 
'gratitude to the Father of all mercies for this work of 
His grace. This is the Lord's ivork, and it is marvellous 
in our eyes; and to His great name be ascribed the king- 
dom, the power, and the glory, for ever." 



HIS LABOURS. 109 



CHAPTER VI. 



THE BLESSING ON HIS LABOURS IN SARATOGA COUNTY 
AND NASSAU. — EXTRACTS FROM HIS LETTERS. 

In July 1819, being very much exhausted by his 
labours in Connecticut, Mr. Nettleton repaired to Sara- 
toga Springs for rest. He did not expect to preach in 
that region, as his sole object was to recruit his 
strength. After he had been there a short time, the 
Rev. Mr. Tucker, of Stillwater, (now the Rev. Dr. 
Tucker, of Providence, Rhode Island,) called to see 
him. In the course of their conversation something was 
said respecting waste places. This led Mr. Tucker to 
give him some account of Malta, a town in that vicin- 
ity, which had long been a waste place, and in which 
there was no Presbyterian or Congregational church. 
This account awakened in Mr. Nettleton a desire to 
visit that place. Mr. Tucker kindly offered to ac- 
company him, and introduce him to a Mr. Hunter, a 
professor of religion, and a very respectable and worthy 
man. They spent a night at his house, and attended 
a prayer meeting with a few neighbours who were 
invited in. Mr. Nettleton agreed to come again and 
pass a Sabbath with them ; and accordingly, on the 
1st day of August 1819, he preached in their meeting- 
house to a congregation of about fifty souls. 



110 NETTLETON AND 

On Monday he returned to Saratoga* and at the re- 
quest of the Rev. Mr. Griswold, attended the monthly 
concert in the evening. He shortly after attended 
some other meetings, when it became apparent that 
the Spirit of God was operating upon the minds of 
the people. Mr. Nettleton confined his labours prin- 
cipally to Saratoga, occasionally preaching at Malta, 
till November. He then laboured most of the time in 
Malta, occasionally preaching in the neighbouring 
towns, until the beginning of March, when he went to 
Schenectady, where he continued till near the close of 
April. The revival which began at Saratoga spread 
into Malta, and thence into all the surrounding region, 
and into Union College. 

While Mr. Nettleton was at Schenectady, he wrote 
to a friend in Connecticut : — 

" I can at present give you nothing more than the 
outlines of what the Lord is doing for this section of 
His Church. This region, and especially the county of 
Saratoga, has heretofore been as destitute of revivals 
of religion as any part of this State. The commence- 
ment of this work was at Saratoga Springs last sum- 
mer. At that place, about forty have made a profes- 
sion of religion. These include some of the most 
respectable characters in the village. Directly south 
is the town of Malta. For a number of years there 
has been no Presbyterian church in that place. But 
the year past, there has been a very interesting revival 
among that people. Our meetings have been crowded, 
and solemn as the house of death. A church has 
been recently organized, which now consists of one 
hundred and Hve members. You can hardly imagine 
the interest which this revival excited in the surround- 



HIS LABOURS. Ill 

ing region. Although the inhabitants are scattered 
over a large extent, yet, I verily believe, I have seen 
more than fourteen hundred people assembled at once 
to hear the Gospel. On the east of Malta is the town 
of Stillwater. Here, also, there has been a very 
powerful revival. Although there has been some ex- 
citement as to serious things in this place in years past, 
yet this revival exceeds any they have ever before 
witnessed. On the 27th of February last, one hundred 
and three publicly presented themselves a living sacri- 
fice unto the Lord ; and about one hundred more are 
rejoicing in hope, and expect soon to follow their 
example. The work is still^dvancing ; numbers are 
under conviction. In Ballston, adjoining Malta on the 
west, the work has been very powerful. At their two 
last communions, they admitted one hundred and 
eighteen as the fruit of this revival, and the work is 
yet increasing. Directly north is the town of Milton. 
I visited that people Sabbath before last, and preached 
three times to a crowded and solemn assembly. In 
this place a revival has just commenced. Twelve 
are rejoicing in hope, and a number more are anxious 
for their souls. Eight miles to the north-west, ad- 
joining Milton, is the town of Galway. Here the work 
is overwhelming. In less than two months past, more 
than one hundred and fifty have been brought to re- 
joice in hope. Dr. Nott, from this college, visited 
them last Sabbath, and admitted ninety-five to the 
church; and the work is still progressing. On the 
south of this is Amsterdam. Here fifty have recently 
been led to rejoice in hope. Adjoining this is a 
place called Tripe's Hill. Here thirty are rejoicing; 
and the work in both these places is increasing. 



112 NETTLETON AND 

South from Malta, about twelve miles, is the city of 
Schenectady, and Union College, where I now reside 
with Dr. M'Auley. He takes a lively interest in this 
good work. I first became acquainted with him last 
summer at the Springs, and more particularly at Malta, 
where he frequently visited us, and preached, and con- 
versed, and attended the meetings appointed for those 
anxious for their souls. On a Sabbath, when a num- 
ber were to be admitted to the church in Malta, be 
brought with him a number of students from the col- 
lege. Some of them became anxious. About this 
time, one of the students was called into the eternal 
world. He was laid out in Dr. M'Auley's study. The 
Doctor was anxious to improve this solemn providence 
to the best advantage. He assembled the students 
around the lifeless remains of their departed friend, 
and conversed and prayed with them in the most solemn 
manner. A number of them engaged to attend to the 
subject of religion in earnest. From that time, many 
of the students became deeply impressed with a sense 
of their lost condition. For them were appointed 
meetings of inquiry ; and in this very room, where 
they lately beheld the breathless corpse of their young 
companion, and where I am now writing, was wit- 
nessed a scene of deep and awful distress. About 
thirty of the students are brought to rejoice in hope. 
The revival is now very powerful in the city. Such a 
scene they never before witnessed. More than one 
hundred have been brought to rejoice in hope. Be- 
sides these, we had more than two hundred in our 
meeting of inquiry, anxious for their souls. ^Ve met 
in a large upper room, called the Masonic Hall. The 
room was so crowded, that we were obliged to request 



HIS LABOURS. 113 

all who had recently found relief to retire below, and 
spend their time in prayer for those above. This 
evening will never be forgotten. The scene is beyond 
description. Did you ever witness two hundred sin- 
ners, with one accord, in one place, weeping for their 
sins? Until you have seen this, you can have no 
adequate conceptions of the solemn scene. I felt as 
though I was standing on the verge of the eternal 
world ; while the floor under my feet was shaken by 
the trembling of anxious souls in view of a judgment 
to come. The solemnity was still heightened, when 
every knee was bent at the throne of grace ; and the 
intervening silence of the voice of prayer was inter- 
rupted only by the sighs and sobs of anxious souls. 
I have no time to relate interesting particulars. I 
only add, that some of the most stout, hard-hearted, 
Heaven-daring rebels, have been in the most awful 
distress. Within a circle whose diameter would be 
twenty-four miles, not less than eight hundred souls 
have been hopefully born into the kingdom of Christ 
since last September. The same glorious work is 
fast spreading into other towns and congregations. 
' This is that ivhich tuas spoken by the prophet JoeV " 

The above letter was dated Union College, April 
28, 1820. 

A letter from a student in Union College, dated 
March 6, 1820, gives a very similar account of this 
revival, except that it had made greater progress at 
the date of Mr. Nettleton's letter.* After having 
given some account of the revival at Saratoga Springs, 
the writer says : "It commenced then in Malta, about 

* Both letters appeared in the fourth volume of the Religious Intelli- 
gencer. 



114 NETTLETON AND 

ten miles from this place, under the labours of a Mr. 
Nettleton, a missionary from Connecticut. It com- 
menced, I said, in Malta ; and with such displays of 
the power of God's Spirit in crushing the opposition 
of the natural heart to everything holy, as are very 
seldom seen. The Deist and Universalis^ the Drunk- 
ard, the Gambler, and the Sivearer, were alike made 
the subjects of this heart-breaking work. Four months 
ago, Christ had no church there. It was a place of 
great spiritual dearth ; and, like the top of Gilboa, had 
never been wet by rain or dew. But the Lord has 
now converted that wilderness into a fruitful field. 
They have an organized church of eighty-five mem- 
bers ; and the work of conviction is going on." 

This revival, which commenced at Saratoga Springs, 
and spread into the surrounding region, resulted in 
the hopeful conversion of not less than two thousand 
souls. 

In the month of April 1820, Mr. Nettleton com- 
menced his labours in Nassau, a village a few miles 
east of Albany. Among his papers has been found 
the following sketch of the revival in this place. Had 
he kept a similar journal of his labours in all the 
places in which he preached, it would have contained 
a vast amount of interesting intelligence. But this 
is the only thing of the kind to be found among 
his papers. It is here given as presenting a specimen 
of the revivals which occurred under his preach- 
ing:— 

" A sketch of a revival of religion in Nassau, 
which commenced April 1820. 

" The state of religion in this village and its vicin- 
ity, has, for years, been deplorable. The village 






HIS LABOURS. 115 

contains a house for public worship, held, in common, 
by two denominations, — the Dutch Reformed, and the 
Presbyterians. The former, during the winter past, 
have had one sermon every alternate Sabbath ; and 
the latter have had no settled minister, and no regular 
preaching for years. Indeed, their little church had 
become nearly extinct. The revival of religion in this 
place commenced as follows :— 

" In the month of February, a number of persons 
from this village visited Malta, during the revival 
there. One of this number was left at Malta, became 
a hopeful subject of divine grace, and, shortly after, 
returned to this village. The sacred flame began to 
kindle in the hearts of a few old professors. The 
news of distant revivals began to excite inquiry ; and 
some few sinners became more solemn. One, after 
a season of distress, became joyful. For a moment, 
hope was cherished that a glorious day had dawned ; 
but the surrounding darkness prevailed, and hope at 
length expired. For a few weeks I had been absent 
from Malta. On my return, I received repeated and 
pressing invitations to visit Nassau. Prompted by 
this state of things, instead of returning to Schenec- 
tady, as was expected, I concluded to defer it for one 
week, and visit Nassau. 

u April 19. — Arrived at Nassau. Attended a meet- 
ing in the schoolhouse. About fifty assembled, and 
nothing particular occurred. 

"April 20. — This evening attended a meeting in 
a large dining-hall in a public-house. The room was 
crowded. A number stood around the doors and 
windows, and listened with respectful silence and 
much solemnity. It afterwards appeared, that not 



116 NETTLETON AND 

less than twelve or fifteen dated their first serious 
impressions from that meeting. A Mr. P sub- 
sequently observed : ' I went to that meeting full of 
prejudice. You began to tell me the feelings of my 
heart ; and I began to be vexed and angry at one or 
two of my neighbours for informing you what I had 
said. I thought you were a man of great brass. On 

returning from meeting, I asked Mrs. P- how 

she liked it ? She burst into tears, and we both wept.' 

" Another whose mind was impressed at this meet- 
ing, was a young woman who had passed through a 
revival in the town of Salisbury, Conn., five years 
before. She had been somewhat anxious, and lost 
her concern, and, as I have since learned, had made 
light of the subject. She entered the room this even- 
ing in company with others, without suspecting that 
the preacher was a man whom she had ever seen 
before. She remarked afterwards : i As soon as I 
saw the preacher, I felt distressed. I observed it 
was the same man that preached in Salisbury. I was 
expecting a revival/ From this time her former feel- 
ings returned ; and, in addition, she was overwhelmed 
with a sense of her guilt in having dropped the 
subject. 

"April 21. — This evening met those that were 

anxious at Dr. M 's. About thirty were present. 

As I commenced speaking to them in general, all were 
very still and solemn. Suddenly a youth, sitting near 
the window, as if pricked in the heart, cried out in 
distress. This produced no diversion of attention, 
but increased the solemnity ; for the cause was per- 
fectly understood. After conversing with each one, 
we bowed the knee together at the throne of grace, 



HIS LABOURS. 117 

and then, in solemn stillness, retired at an early hour. 
A number of these anxious souls belonged to one 
family. They reached home weeping. The father 
of the family had retired to rest. As the carriage 
came up to the door, he heard the cry of distress, 
and started from his bed to learn the cause. His 
daughter-in-law, on entering the house, threw her 
arms around his neck, and exclaimed : ' My father, 
what shall I do ? — what shall I do V She continued 
for some time in great distress ; but, before morning, 
was rejoicing in hope. 

" April 22, Saturday. — Was in some doubt what 
course to pursue, as the meeting-house on the next 
Sabbath was engaged. Rode to Greenbush, and 
negotiated an exchange with the Rev. Mr. Marselus 
of the Dutch Reformed Church. 

"April 23, Sabbath. — Mr. Marselus preached at 
Nassau with power and effect ; and at the close of 
the services, at my request, read a letter from Dr. 
M'Auley, containing an account of the revival in 
Union College and Schenectady. This increased the 
solemnity. I preached at Greenbush in the forenoon ; 
and at 3 o'clock, p.m., preached again in a ball-room, 
at a public-house on the road, about two miles from 
this village. When I arrived, I found the ball-room 
crowded to overflowing. At the close of the services 
a number assembled around me. Some from curi- 
osity, but many in deep distress, weeping aloud. I 
requested them to suppress their cries, and be as still 
as possible. At this meeting a number were awakened. 
This evening preached in the meeting-house in this 
village for the first time, to a crowded and solemn 
audience. 



118 NETTLETON AND 

, " April 24. — This evening met about sixty in a 
meeting for anxious inquirers. Among them were 
many in deep distress. This, I expected, would be my 
last meeting in this place. But I found so many in 
distress for their souls, and the number increasing, that 
I announced the appointment of one public meeting 
more in the meeting-house, on the following evening. 

" April 25. — Met in the meeting-house. More 
crowded than ever, and solemn as eternity. Preached 
on the nature and reasonableness of Gospel repentance ; 
and urged the duty of immediate compliance, and the 
danger of delay. Never more expecting to meet my 
anxious hearers in this world, I urged them, by all the 
solemnities of the judgment, not to pass the threshold 
of the meeting-house that night with impenitent hearts. 
They seemed to hear as for their lives. In the midst 
of the discourse one found relief from deep distress? 
and lifted up a joyful countenance. No sooner had 
I closed and stepped from the stage, than she came 
near ; and, taking her husband by the hand, urged 
him to come to Christ. It was like a two-edged 
sword, It pierced him to the heart. At this moment 
the anxious ones assembled around me, and took me, 
some by the hand, some by the arm, and some by the 
coat, exclaiming : ' Don't leave us I What shall I do ? 
— what shall I do V Nearly the whole congregation 
tarried. Those who could not come near stood, some 
on the seats, and some on the sides of the pews, 
to hear and see. From the midst of this scene of 
distress, I addressed the whole congregation for about 
five minutes. Among other things, I said : 

" My hearers, I now no longer hesitate to tell you, 
what I have hitherto been afraid to speak, that a 



HIS LABOURS. 119 

revival of religion is begun in Nassau. Yes, from 
what I have seen, I can no longer doubt the fact. 
I believe you are about to witness a solemn and trying 
time in this place ; and now you must prepare either 
to be taken or to be left. I then told them I would 
meet them in the morning at sunrise, in the school- 
house, and pray with them before I left, if they choose. 
I advised them to depart as still as possible, and to be 
retired through the night. 

"April 26. — Met them in the morning before sun- 
rise. Two of those who went away in distress last 
night, came to me rejoicing this morning. They found 
relief before they slept. I prayed and conversed with 
them a few moments, and started for Schenectady 
before breakfast. Heard of one more rejoicing this 
morning. I called and found it so, and found others 
in distress. The distress in one house led me to 
another, and that to another, until I visited nine 
families before I left the place. It was truly affecting 
to witness these strangers crying for mercy. In this 
state I left them, and went to Schenectady. During 
my absence, I felt a deep interest for those in Nassau. 
The scenes that I had there witnessed were continually 
before me. It rained, and I tarried two nights. 

" April 28. — Started from Schenectady for Nassau. 

Arrived at Mr. B 's, within three miles of the 

village, late in the evening. In this house, some 
whom I had left in great distress met me with joyful 
countenances. Here I was informed, that the Baptists 
had a meeting at the meeting-house this evening. 
Wishing to embrace the opportunity to make an ap- 
pointment, I drove on to the meeting-house, and 
found the house nearly full. All were standing, and 
about to retire, as the meeting had just closed. I 



120 NETTLETON AND 

made my way through the crowd, as I suppose, 
unobserved, stepped upon the stage, and announced 
an appointment for the next Sabbath. The effect 
of this little circumstance was almost incredible. 
I could hardly say which was most prominent, the 
burst of joy or of grief. A number came to me with 
joyful countenances, while others were borne down 
with grief. It is this night just one week since the 
first instance of hopeful conversion occurred, and now 
about thirty appear to be subjects of grace. Many of 
these, it was afterwards found, obtained relief on the 
day I left them, and some a few moments after. This 
was a memorable day ; for when they afterwards 
came together to give a relation of their Christian 
experience, we found that some on that day retired 
into the groves and fields, and some into their cham- 
bers and closets, to cry for mercy. I have since 
thought that the effect of my leaving them as I did 
— in the advanced stages of their conviction — was evi- 
dently beneficial. It drove them from all human 
dependence. Distressing as it is, and cruel as it may 
seem, it is necessary for them to feel that no arm but 
God's can help them. Similar effects from like cir- 
cumstances have heretofore been witnessed. 

" April 30, Sabbath. — The congregation was crowded 
and solemn. This day an event took place, unknown 
to me at the time, which was designed by the enemy 
to check and put a stop to the work ; but which, in 
the hand of God, was made subservient to its advance- 
ment. 

" May 1. — Met about eighty-five in the meeting of 
inquiry. 

"May 2. — This evening, held a meeting in the 
meeting-house, and took up the common sayings of 



HIS LABOURS. 121 

Christians,* which are calculated to check a revival by- 
lessening the sinner's sense of obligation, and quieting 
him in his sins. 

"May 4. — At this date, we find about forty rejoic- 
ing in hope. From this date to the 14th, preached 
nine times, and held one meeting for inquirers. 

"May 15. — This evening, attended a meeting of 
inquiry, and found the number and distress of anxious 

souls rapidly increasing. The distress of W is 

greatly augmented. This is the person who had been 
a little anxious during the revival in Salisbury, and 
whose attention had again been excited, on entering 
our meeting the second evening in this village. From 
this time, her distress continued about three days and 
nights. Providentially she was in a family, a number 
of whom were thoughtless and far from religion. This 
was loud preaching. So great was her distress, that 
she was unable to attend meetings, and was confined 
to the house. Many called to witness her distress. 
She had concluded that the day of grace was over ; 
and she was now past the fear of mortals. She con- 
tinued crying : ' Lord, have mercy on my soul ! I am 
lost ! Oh ! for ever lost /' In this situation she sent 
for me to call and see her, that she might beg my 
pardon for what she had said, before she died. I 
called, and such was her agitation, that it was difficult 
to keep her in one position. Sometimes sitting, and 
then kneeling, in a piteous tone she would cry out : 
' Young people, take warning from me ! Young people, take 
warning from me!' The house was constantly visited 
by curious spectators, often till late at night. Many 
thought that she could not live long. One physician 

* A specimen of this is given in a future chapter. 4 



122 NETTLETON AND 

asked my opinion, whether I thought she would die ? 
From past facts, I have noticed that this extreme dis- 
tress does not generally continue long, especially in 
seasons of revival; sometimes but a few moments; 
commonly a few hours ; and rarely over three days. 
And when this extreme distress exceeds this time, I 
begin to fear that it may subside (as it has sometimes 
done) without a change of heart. On the third day 
she was rejoicing in hope. 

"The question is often asked, Why is it that the 
convictions of some sinners are so much greater than 
those of others? I answer, I do not know. The 
sinner's distress does not always appear to be in exact 
proportion to his crimes. But one thing I have 
learned from observation, and that is, that when per- 
sons of a particular description have been brought 
under conviction, they have been exercised with 
severe distress. Those who have once been anxious 
for their souls, and have been laughed out of it, and 
returned to the thoughtless world,, if again awakened, 
are more distressed than ever. Those who once made 
it a business to retire and pray, and have long since 
dropped the subject, are usually, if their attention is 
again excited, greatly distressed. Those who have 
laboured hard to stifle and throw off their convictions, 
or those who have formerly resisted the strivings of 
God's Spirit, are usually the subjects of keen distress, 
if convinced of sin a second time. Those who have 
scoffed at the subject of religion, and have mocked the 
messengers of Christ, and ridiculed the worship of 
God, are usually filled with great consternation and 
agony, when brought to a just sense of their character 
and state. Those who have made light of revivals of 






HIS LABOURS. 123 

religion, by calling them enthusiasm, fanaticism, and 
the work of the devil — especially those who have taken 
an active part in ridiculing the conviction and conver- 
sion of sinners in the season of a revival — those who 
have called revivals by the hardest names, who have 
expressed the greatest contempt of them, and who 
have done the most to bring them into disrepute — 
persons of this description have been the most frightful 
monuments of distress that I have ever witnessed. 
They despair of ever becoming the subjects of that 
work which they have treated with so much contempt. 
We have sometimes heard the champion of infidelity 
expressing his horror from fear of having committed the 
unpardonable sin. I am acquainted with the names 
of persons who have become perfectly deranged, in 
consequence of their own opposition to the progress of 
revivals. Conscience, without any other accuser, has 
driven the enemy of revivals out of his reason into a 
state of settled delirium. The confession and fate of 
Judas shew the power of conscience, and stand 
recorded as a warning to the opposers of religion to 
beware. 

"May 17. — This evening we met in the school- 
house. The room was crowded, and the meeting was 
exceedingly joyful. Every word that was spoken 
seemed to find a place in some heart. Such a season 
of rejoicing is rarely witnessed. ' Old things are passed 
away, and all things are become new. 9 It is not yet quite 
one month since the work commenced, and about 
sixty are supposed to be the subjects of grace. 

" May 19. — This evening we met in a private 
house ; and, at the close of the exercises, one of the 
young converts spoke to a stout-hearted sinner who 



124 NETTLETON AND 

had been struggling against his conscience, and he 
dropped upon his knees in distress of soul. Another 
followed me nearly home, inquiring what he mast do to 
be saved? In this situation I left him; but before we 
retired to rest, he came in with a new song in his 
mouth. The other went home in great distress ; but 
found relief before morning. 

" May 20. — This was a solemn day throughout this 

village. Mr. L , a young lawyer, who had been 

anxious for a few days, and who had retired to rest in 
my chamber, came to my bedside early this morning in 
distress. He sat down to breakfast with us, and while 
at the table heard the tidings that another of his mates 
had found the Saviour the last night. He instantly 
left the table, and retired to my chamber. Some time 
after, I entered the chamber, and found him prostrate 
on the floor, crying for mercy. While he thus con- 
tinued, waxing worse and worse, a number came up to 
see him ; but he seemed to take no notice of them, and 
continued pleading for mercy. About ten o'clock, A.M., 
(whether with a new heart, I cannot say, I only record 
the fact,) he came down stairs expressing his joy that he 
had found the Saviour. At the same time, his fellow- 
student, M , in a house a few rods distant, lay pro- 
strate in his chamber. I called and found a number 
assembled around him, while he lay crying for mercy. 
The burden of his prayer was, that God would pardon 
his self-righteousness. The fact was this : A few days 
previous, he and his brother lawyer had shut them- 
selves in a chamber, seeking, and striving, and praying 
together for a long time, thinking, without doubt, they 
should ere long succeed in becoming Christians. Here 
they continued, until both had become exceedingly 



HIS LABOURS. 125 

self-righteous. They could see it in each other ; and 
each was alarmed at it, and asked my opinion if they 
had not better separate. ' By all means/ I told them. 
This sight of his heart was, doubtless, what most dis- 
tressed him. About three o'clock, p.m., he arose, in 
like manner, rejoicing that he had found the Saviour. 
"May 21, Sabbath. — Held a meeting at a public- 
house, (Mr. B 's,) four or five miles from this vil- 
lage. When I arrived the rooms were filled — doors 
and windows thronged. Those who seemed the most 
anxious had placed themselves near the seat of the 
speaker. When I named the Psalm, all was silence, 
except the sighs and sobs of anxious souls. The mo- 
ment I began to speak, I felt that God was there. I 
addressed them from Gen. vii. 1 : ' Come thou, and all 
thy house, into the ark? I felt unusual freedom and sat- 
isfaction in speaking. The solemnity of the scene will 
long be remembered. When I had pronounced the 
benediction, 1 know not that a foot moved. All were 
standing, and still anxious to hear. I gave them an 
account of what I had witnessed up in the village the 
week past. Many had assembled from the surround- 
ing regions of desolation, doubtless from motives of 
curiosity, having heard something of the wonderful 
movement in the village. While giving a relation of 
these wonderful things every ear was attentive. Some 
were sighing, and some were gazing in wild amaze- 
ment. The language of every look seemed to be, We 
never heard such things before! In one large room, 
which was crowded entirely full, nearly all were 
in deep distress, besides many crowding round the 
doors and windows, all apparently equally anxious, 
except here and there a joyful convert. They were 



126 NETTLETON AND 

crowded so closely together, that I could not pass 
among them to converse ; so I spoke to one and 
another, here and there, at a distance, as I could catch 
their eyes as they lifted them streaming with tears. 
All were utter strangers whom I addressed, and not a 
name could I call. My only method of designation 
was by pointing, and saying, ' I mean you, and you,' or 
' this sinner, and that sinner.' Never did I feel a deeper 
compassion for sinners than for these poor strangers. 
A number (I know not how many) were awakened 
this day. 

" Preached in the village in the afternoon and 
evening. At this time we concluded that the crisis 
of solemnity was past in the village. 

" May 22. — This evening attended the meeting for 
inquirers ; and, all things considered, it was the most 
distressing and painful scene hitherto witnessed in this 
revival. Unexpectedly, a number who had never 
before attended, came from the region of solemnity 
above described. Some came four or five miles, and 
crowded the meeting, and threw it into a scene of 
awful distress. The distress was so great, and the 
suppressed sighs and sobs became so loud, that I could 
scarcely hear my own voice. One or two found relief 
on the spot ; and some lost their strength, so that we 
were obliged to help them out of the chamber. It 
was with the utmost difficulty that I could prevail on 
them to separate. Some would start to retire, but the 
cry of distress would call them back again ; and in 
this state Ave were long detained. After leaving the 
chamber, the distress was so great, it w x as almost 
impossible to prevail on them to retire. At length 
all retired but one, who, in great agony, tarried 



HIS LABOURS. 127 

through the night : but many who came from a dis- 
tance remained over night in the neighbourhood. 

"May 24. — This evening attended a meeting at Mr. 
G ? s. A number sobbed and wept. 

"May 25. — This evening met again at the same 
place. One who formerly thought he had obtained a 
hope, but lost it, was again awakened, and at the close 
of the meeting cried aloud. He professes to have 
found relief, but I think without any good evidence of 
a change of heart. I fear he has again deceived him- 
self. 

" May 26. — This evening met the young converts 
in a social meeting, and began to hear a relation of 
their Christian experience. 

" May 27. — This afternoon held a general meeting 
of the young converts, and of all others who chose to 
attend ; the object of which was, to address the subjects 
of this work on the nature of a public profession of re- 
ligion. Spoke of the duty ; the qualifications requisite ; 
and stated and answered objections. The duty: 1. 
To God. 2. To yourself. 3. To the Church. 4. To 
the world, &c. 

"May 28, Sabbath. — Preached thrice to a crowded^ 
attentive, solemn, and yet joyful audience. 

"May 29. — This evening met nearly 200 in a meet- 
ing for inquirers. This meeting was anticipated by many 
with secret dread. Some Christians (doubtless, among 
the rest, those who were present and witnessed the scene 
of distress at the last inquiry meeting) were heard to say, 
that they dreaded to attend this evening ; they could 
hardly endure the thought of passing through such a 
scene of distress a second time. And I can truly say, 
that, for the first time, I felt the same reluctance. But, 



128 NETTLETON AND 

to the astonishment of all, instead of an anxious, we 
had a joyful meeting. Most of those in such distress 
at our last meeting for inquirers, had found relief, and 
were exceeding joyful. What an astonishing change 
in one week! I felt that it could hardly be possible. 
We had lost our anxiety, and had little else to do but 
to render united thanks to God for what He had done. 
But before we parted, I went round and collected into 
a circle a number who were without hope, conversed 
with each one, addressed the whole, and prayed with 
and for them, as those professing no hope. This was 
evidently the means of deepening their impressions. 

" May 30. — This evening met in the schoolhouse. 
The room was crowded, and the audience were still, 
solemn, animated, and joyful. The same was the 
general character of our meetings after this date. 

" From this time we spent a number of half days 
and evenings in hearing a relation of their Christian 
experience, preparatory to a public profession. These 
were interesting and animating seasons, affording the 
best opportunity of learning the human heart in all 
its foldings of depravity and opposition; and the as- 
tonishing change wrought by the power of God's 
grace. 

" June 25, Sabbath. — This day sixty-eight made 
a public profession of religion, thirty-two of whom 
were baptized. At this time, more than a hundred 
had, to appearance, become the subjects of divine 
grace. A number more have since publicly professed 
Christ ; and of these, five young men are preparing for 
the Gospel ministry." 

This sketch was drawn up by Mr. Nettleton, a few 
months after he left Nassau, from brief memoranda 



HIS LABOURS. 129 

which he kept at the time. It is, on the whole, a good 
specimen of the revivals which occurred under his 
preaching. In not less than forty or fifty places there 
were revivals in connexion with his labours, quite as 
interesting as this ; and in some of them, the hopeful 
converts were twice or thrice as numerous. 

When he first went to Nassau, he expected to re- 
main there but a short time. This circumstance in- 
duced him to hold meetings more frequently than he 
did in ordinary cases; and as he was obliged to close 
his labours there in about two months from the time 
the revival began, and as the church was destitute of a 
pastor, he admitted some of the converts to the church 
sooner than he was wont to do. With these slight ex- 
ceptions, the foregoing sketch will give the reader a 
very good view of his ordinary course of proceeding, 
and of the effects which accompanied his labours. 



H 



130 NETTLETON AND 



CHAPTER VIL 



OTHER SIX CONGREGATIONS VISITED LETTERS TO 

YOUNG CONVERTS — TESTIMONY OP EYE-WITNESSES. 

In the summer of 1820, there was some unusual seri- 
ousness in New Haven and in Yale College; and at the 
earnest solicitation of the pastors, Mr. Nettleton again 
visited that city. He arrived August 5, and, as ap- 
pears from his journal, continued his labours there, 
with some occasional absences, until the December 
following. 

The Religious Intelligencer of September 2, contains 
the following notice of the state of religious feeling in 
New Haven at that date : — 

" Reports have doubtless gone abroad, that a revival 
of religion has commenced in this city. We have felt 
desirous to communicate this good news to our readers, 
that they might rejoice with us; but believing that ill 
effects are sometimes produced by a premature dis- 
closure, when a revival has but partially commenced 
in the hearts of individuals, or in a community, we 
have heretofore observed a silence on this subject, 
waiting to see what the Lord was about to do for us. 
A revival of religion has been felt in the hearts of 
some Christians in this place for some time past ; and 
they have had a holy confidence, that a shower of 



HIS LABOURS. 131 

divine grace was about to be poured out, in answer to 
their prayers, on this dry and thirsty place. We have 
seen the cloud like a man's hand, and we now hear 
the sound of abundance of rain; verily the Lord is 
among us, convincing of sin, of righteousness, and of 
judgment — many are pricked in the heart, some are 
rejoicing in the Lord, and convictions and conversions 
are daily multiplying. The power and the mercy of 
God are extensively felt in College ; and many of the 
dear youth have been brought to submit to the sceptre 
of Immanuel, and many others are bowed down under 
a sense of sin, and are anxiously inquiring what they 
must do to be saved. We cannot be more particular 
at present. Christians, pray for us. Forget not that 
there are nearly three hundred young men of talents 
in this college, and their hearts are in the hands of 
that God who hears your prayers, if you are Christ- 
ians. May we be humble, and rejoice in the Lord, 
and wait for His salvation!" 

The following letter to the young converts at Nas- 
sau, was written by Mr. Nettleton five days after the 
above statement was published : — 

"New Haven, September 7, 1820. 
" My dear Friends, — The moment I take my pen 
to address you, I imagine myself seated in the midst 
of that same dear circle. Every name and every 
countenance appears familiar. The inquiry meeting, 
the crowded assembly, the heaving sigh, the solemn 
stillness, and the joyful countenances, awaken all the 
tender sensibilities of my heart. My dear friends, 
no friendship, no attachment in this world, is equal to 
that created in a revival of religion. 



132 NETTLETON AKD 

•' ■ The fellowship of kindred minds 
Is like to that above.' 

" What is felt at such a season is an anticipation 
of the joys of the heavenly world. I doubt not your 
hearts retain the sweet recollection of what Paul 
hints to the Ephesian converts : ' Who hath raised 
us up together, and made us sit together in heavenly 
places in Christ Jesus.' But, my dear friends, after 
all, the milk and the honey lie beyond this wilderness world* 
A voice from heaven is heard : ' Arise ye, and depart, 
for this is not your rest.' 

" By this time some of you begin to learn, that you 
are on the field of battle. The world, the flesh, and 
the devil, are potent enemies. You will have need to 
buckle on the whole armour of God. But whatever 
may betide, never, no never, think of dropping the 
subject. True, the conflict may be sharp, and the 
pathway to heaven steep and difficult ; but, brethren, 
the time is short. The conflict will soon be over. Think 
not so much about present enjoyment, as about pre- 
sent duty. 

" I must give you a short account of the revival in 
this place. Meetings are held every evening in the 
week — crowded, still, and solemn as eternity. Every 
Monday evening we meet the anxious ones in a large 
ball-room. We have had from sixty to about three 
hundred assembled at these meetings, all solemn, and 
many in deep distress of soul. The cloud of divine 
influence has gone rapidly over our heads, and covered 
us with awful solemnity. And there is the sound of 
abundance of rain. The fields have whitened every- 
where, and we are in danger of losing much of the 
harvest, because we cannot reap everywhere at once. 



HIS LABOURS. 133 

u We visit by appointment, and make a number of 
visits in a clay at a given hour. We sometimes meet 
ten or fifteen, and sometimes thirty at once. We 
converse a little with each one, speak a word to all 
in general, pray, and pass on to another circle ; and so 
we spend our time. Our visits are generally short, 
except one which will never be forgotten. This was 
August 25, at two o'clock, p.m., at the house of Mr. 

B . We entered the house at the time appointed, 

and found about twenty persons sitting around the room 
in pensive silence. All had been more or less anxious 
for a number of days, and one was in awful distress. 
This one I addressed more particularly, and urged the 
duty of immediate repentance, — not without some hope 
that relief would be obtained on the spot ; for I felt 
sure that this state of feeling could not long be sus- 
tained. While pressing the conscience of this sinner, 
I found that this distress had spread nearly through- 
out the circle. I detained them the usual time, and 
advised them all to retire home to their closets. Some 
started and went out of the door, and others sat still 
with heavy hearts. Very soon Emily returned, ex- 
claiming : ' Oh ! I cannot go home, I dare not go. I 
shall lose my concern. "What shall I do V — and threw 
herself down in a chair, and her head on the table, in 
the deepest agony. All at once she became silent, 
and gently raised her head with a placid countenance, 
and was heard to say in a mild tone of voice : ' Oh ! I 
can submit, I can love Christ. How easy it is ! Why 
did I not do it before?' We sat in silent amazement. 
Every word sunk deep into our hearts. We felt the 
conviction that God was there. She seized her next 
companion by the hand, and with all the tenderness 



134 NETTLETON AND 

becoming a fellow- sinner, began to press those very 
truths which had so distressed her own heart, — the 
duty of immediate repentance and submission to God. 
Every word became an arrow. I felt that the work 
was taken out of my hands, for I perceived that God 
had made her the most powerful preacher. All at 

once A- became silent, and lifted her head with 

a countenance beaming with joy. ' The Saviour 
has come, oh ! how happy ! ? This sent fresh alarm 

through every heart. And now A and E 

unite heart and hand, and begin with H , who 

had been in deep distress for some time. They 
urge, with all the tenderness and firm decision of 
those who had felt the conviction, the necessity and 
reasonableness of immediate repentance and submis- 
sion to God. The subject pressed harder and harder, 

and harder still, when all at once H was 

brought out of darkness into marvellous light. These 
three now unite heart and hand, and with one voice 
bear testimony to the same heart-rending truth, that 
God is right, and the sinner wrong. The time 
would fail me to finish the story of this visit. We 
met at two o'clock, p.m., and were detained more than 
three hours. Suffice it to say, I never saw or heard 
of such an afternoon visit before, for the one half has 
not been told. At the close, we began to look about 
us to see and inquire, What hath God wr -ought t We 
brought them into one circle. I said : Is it possible ? 
This is too much ! Had I not seen it, I could not 
have believed it. For nine of those who entered the 
room in deep distress were now rejoicing in hope. 
The anxious ones had retired, and we were left in a 
circle of young converts, if they are not deceived. 



HIS LABOURS. 135 

Not a hint had been given that one soul had experienced 
religion, or had any reason to hope. This was the feel- 
ing: ' It is right I should love and serve God ; and this 
I intend to do, whether saved or lost.' Oh ! it was a 
delightful circle, — humble, tender, affectionate, and 
joyful. They appeared like children of the same 
great family. 

" About eighty have been brought to rejoice in 
hope in this city during five weeks past. Besides 
these, about twenty-five students in Yale College have 
become hopeful subjects of divine grace. But we 
much fear the bustle of commencement. It would be 
nothing strange if all our prospects of a future har- 
vest should be blighted before another week shall end. 
Pray for us. My love to all my dear friends in Nas- 
sau, and tell them how I long to see them. Live near 
to God. Live in peace, and the God of love and peace 
shall be with you. In short, ' Only let your conversation 
be as it becometh the Gospel of Christ, that whether I come 
and see you, or else be absent, I may hear of your affairs, 
that ye stand fast in one spirit, ivith one mind, striving 
together for the faith of the Gospel.' — Yours, as ever." 

The reader will observe, that in describing the scene 
of thrilling interest which occurred at the house of 

Mr. B , Mr. Nettleton says : " Not a hint had been 

given that one sold had experienced religion, or had any 
reason to hope." This accords with his uniform prac- 
tice. He never told persons that they had reason to 
hope. He would set before them, with great plain- 
ness, the distinguishing evidences of regeneration, and 
enjoin it upon them to be faithful and honest in the 
application of these evidences to themselves. 



136 NETTLETON AND 

The reader may be curious to know what became 
of these nine individuals, who were thus suddenly, and 
almost simultaneously, brought to rejoice in hope ; and 
the suspicion may perhaps have crossed his mind, that 
with most of them the change was the effect of sym- 
pathy, and would be only temporary. This, however, 
appears not to have been the case. There is evidence 
that they all gave very satisfactory evidence of piety. 
Five of them have departed this life ; all of whom died 
peacefully, and some of them very triumphantly. 
Those who survive, it is believed, continue to adorn 
their Christian profession. Of two that are dead, — viz., 
Susan B. Marble, and Adeline Marble, interesting 
memoirs were published. Susan B. Marble was the 
youngest of the nine, being in the fourteenth year of 
her age. She died February 4, 1821, the day on which 
she, with one hundred other individuals, was to have 
been received into the church. She appears to have 
been a youth of remarkably amiable disposition. Her 
biographer, speaking of her state of mind while under 
conviction, says : "It was peculiarly interesting to 
converse with her at this time. A person ignorant of 
the natural character of man, as delineated in the 
Scriptures, would think that one so young and amiable 
could need nothing new ; yet, according to the esti- 
mate of the Saviour of sinners, she still lacked one 
thing. This she felt and deplored. What chiefly 
distressed her was the sinfulness and hardness of her 
heart, and its opposition to God. 

I quote this remark for the purpose of turning the 
attention of the reader to the fact, that those who 
were converted under Mr. Nettleton's preaching, 
however young, and however amiable, were brought 



HIS LABOUKS. 237 

to see the sinfulness and hardness of their hearts, and their 
opposition to God. 

In a letter from Mr. Nettleton to Mrs. Parmele, of 
Bolton, dated May 15, 1822, there is a touching 
allusion to the scenes above described. 

" You recollect reading an account of the death of 
Susan B. Marble, in New Haven. She was one of 
the nine who were brought out rejoicing in an after- 
noon's visit. When I was in New Haven last, Betsey 
Bishop, another of that number, died. She was an 
interesting youth. I had then so far recovered my 
health, that I went to the conference-room, and ad- 
dressed the people on the subject of her death, and 
alluded to that interesting afternoon. A number of 
that same circle called to see me one evening, and to 
talk over the interesting event. They used to meet 
frequently by themselves, and converse and pray to- 
gether. It was a little band of love. Adeline Marble, 
Susan's sister, was one of this happy number. She 
was present at that evening visit — still clad in mourn- 
ing. Last evening, I saw from the paper that she, 
too, has gone to her long home. I retired, and could 
not but weep — Q Child of mortality.' Thus, three of 
these blooming youth have found an early grave. 
Had you seen them as I |>&ve, you too would weep as 
well as rejoice." 

The Religious Intelligencer for October 7, contained 
the following statement in relation to the progress of 
this revival : — 

" We mentioned not long since, that a revival had 
commenced in this city. Since that time, God has 
done great things for us, which has given joy on 
earth, and, we believe, great joy in heaven. Since the 



138 NETTLETON AND 

commencement of this glorious work of grace, there 
have been, within the bounds of charity, about two 
hundred souls, belonging to the two Congregational 
societies, including about thirty in College before its 
recess, who have been called out of darkness into 
marvellous light. This, when compared with the five 
preceding years of dearth, will be considered as the 
commencement, at least, of a glorious harvest. And 
we still hope for greater things than these. Truly, 
this is the Lord's doing, and it is marvellous in our 
eyes. He works like himself, and none can hinder. 
The blindest infidel must see and acknowledge that it 
is the work of God ; and could he witness our assem- 
blies, where three or four hundred are convened for 
the purpose of inquiry, and behold the solemnity and 
the distress for sin, we think he would feel that the 
Lord was there ; and could he behold the same com- 
pany of convicted, trembling sinners, in smiling 
crowds, rejoicing in the mercy of God in Christ Jesus, 
he would be equally convinced that the same Holy 
Spirit who convinced them of sin, is, when the sinner 
has submitted, the blessed Comforter which Christ 
promised to send. 

" The work is still in progress. It is the still small 
voice that convinces of sin. ' The wind bloweth 
where it listeth ; we hear the sound thereof ; but can- 
not tell whence it cometh or whither it goeth.' We 
have no new Gospel, no other terms of salvation than 
those that have always been held out for acceptance. 
The sinner has been taught invariably that he must 
not look for comfort without submission. And such 
has been the faithfulness of our spiritual teachers, that, 
in most cases, those who have been slain by the law, 



HIS LABOURS. 139 

and brought to despair of climbing up some other 
way, have been led directly to the Saviour, who is 
the Way, the Truth, and the Life; and who has 
always been ready and willing to receive them." 

This revival continued for many months, and spread 
into all the surrounding region. In the Religious Intelli- 
gencer for June 9, 1821, was the following statement :— 

" On the last Sabbath, twenty-six were added to 
the church under the pastoral care of the Eev. Mr. 
Merwin, — making, in all, about three hundred added 
to the Congregational churches in this city, as fruits 
of the revival. We trust a goodly number more will 
still come over from the ranks of the enemy, and pub- 
licly avow their friendship for Him who has said : 
i Whosoever shall confess me before men, him will I 
confess also before my Father which is in heaven.' 

" Since the revival commenced in this city, it 
has extended to most of our neighbouring towns. 
Out of thirty-one congregations in the county of New 
Haven, at least twenty-five have been visited, during 
the past winter and spring, with the special presence 
of the Lord ; and it is estimated, that within these 
limits between fifteen hundred and two thousand 
souls have been called, by His grace, out of nature's 
darkness into marvellous light." 

Mr. Nettleton confined his labours to New Haven 
and Yale College until the 18th of September, when 
he repaired to North Killingworth, his native place. 
He returned to New Haven, October 10, and con- 
tinued there about a week, preaching several times. 
He laboured there also for a season in the month of 
December. 

His labours were greatly blessed in North Killing- 



140 NETTLETON AND 

worth. He went there from New Haven, September 
18. He mentions in his journal, that on the 25th of 
that month he attended an inquiry meeting, at which 
sixty-two were present. From this time the work 
became very powerful and rapid in its progress. On 
the 29th, thirty were rejoicing in hope ; and on the 
23d of October, there were ninety rejoicing. 

The Rev. Asa King, who was at that time pastor 
of the church in North Killingworth, in a letter dated 
July 16, 1844, says: "That ever-to-be-remembered 
revival commenced about the last of August, in a 
Bible class, which, for some months, I had weekly 
attended ; and it had been in pleasing progress for 
some time before brother Nettleton's arrival, when, 
under his labours, it received a fresh impulse, and 
went forward with unusual power. As he used occa- 
sionally to visit his native place, to rest awhile from 
the exhausting labours of a revival, I had the privi- 
lege of gathering many useful hints from his com- 
munications ; and I am free to say, that to him, 
under God, I am very much indebted for the measures 
I adopted, and for the course which, with a good 
degree of success, I pursued, before he came to my 
assistance. After spending several weeks at North 
Killingworth, he was called to New Haven, and then 
to Wethersfieid, and visited us only occasionally. 

" The hopeful converts were one hundred and 
sixty- two, — one hundred and seven of whom united 
with the church at the communion season in January, 
and soon after twenty-five more, — making, in all, one 
hundred and thirty-two. So far as I have known, 
with very few exceptions, they have been careful to 
maintain good works. 



HIS LABOURS. 141 

"The influence of that revival upon the church 
was very happy. It produced unanimity of senti- 
ment on doctrinal points about which they had long- 
contended, and cordiality of feeling where there had 
been prejudices of long standing. Though brother 
Nettleton was a ' prophet in his own country/ yet I 
doubt whether in any place his labours were more 
highly appreciated than they were by those who had 
known him from his childhood." 

In the months of October and November he 
preached a few times in North Madison, where was 
a very interesting revival of religion, which was 
greatly promoted by his labours. 

At the earnest solicitation of the Rev. Dr. Tenney, 
on the 23d of December 1820, he came from New 
Haven to Wethersfield, where a work of grace had 
already commenced. He laboured here with great 
success for three or four months, occasionally visiting 
other places in the vicinity. 

The 'Religious Intelligencer for April 13, 1822, 
contains an account of this revival, written by Dr. 
Tenney, from which the following is an extract : — 

" Previous to the revival, our church consisted of 
about two hundred and sixty members. As its fruits, 
precisely two hundred more have been added. Of 
this addition seventy-nine are heads of families. 
Sixty-two are males, and thirty-two are young 
unmarried men, who, with ten previously in the 
church, make forty-two. A number of others have 
indulged hope who have not professed religion. 
Generally, the subjects of the work still appear well. 
Some instances of conversion have been strongly 
marked. The awakening of some has been sudden 



142 NETTLETON 

and powerful, and has soon issued in triumphant 
peace. In others it has been as the still small voice. 
One individual, who had been a total disbeliever in 
Revelation, began and continued to examine the' 
subject of religion with all the coolness of a mathe- 
matician, until, in the course of a few weeks, the 
great truths of Scripture bore upon his conscience 
with insupportable power, and had almost that ' keen 
vibration' through his soul which makes hell; and 
his heart yielded to God. One aged man said : ' If 
I have ever been born of God, it was on the day I 
was seventy- six years old.' Another said respecting 
himself : { It was the day when I was sixty-eight.' 
In one family, a mother of eleven children, who had 
long gone to the table of Christ, mourning that of her 
great family there was not one to accompany her, 
now hopes that eight of her children, and two child- 
ren-in-law, are the children of God. In another 
family, consisting of parents and seven children, all 
have indulged hope, excepting one son who was 
absent at sea. Two of these are united to a different 
denomination. A widow, the mother of seven child- 
ren, some of them pious years ago, now has hope of 
all the others : the whole family belong to the church. 
Nearly at the very time that a woman experienced 
religion at home, her husband experienced it at sea. 
Of the nature and joy of their next meeting let 
Christians judge. 

" Greatly are we indebted to a number of neigh- 
bouring ministers, whose labours here were of great 
use. Peculiar are our obligations to the Rev. Asahel 
Nettleton, who was much with us, and whose 
labours were blessed eminently and extensively. To 




HIS LABOUKS. 143 

us and the churches in this region he has been of as 
great use as were to ancient Israel their chariots and 
horsemen. Though in this work there has been the 
strongest coincidence between the means used and the 
success, and between the prayerfulness of Christians 
and the conviction and conversion of sinners, yet God 
has displayed His glorious sovereignty as well as faith- 
fulness. Here, and in this section of the country, God 
has illustriously displayed His perfections in the work 
which is emphatically His. To Him all the glory is 
due. To Him let it be given now and evermore." 

While in Wethersfield, Mr. Nettleton laboured a 
part of the time hi Neivington, a parish in the town of 
Wethersfield, under the pastoral care of the Rev. Joab 
Brace. Here, as in other places, his labours were 
accompanied by the outpouring of the Spirit of God. 
There is an account of the revival in this place, pub- 
lished by Mr. Brace, in the Religious Intelligencer for 
May 11, 1822. The following is an extract from 
this account : — 

"In the summer of 1820, an uncommon emotion 
was felt. There was a sound in the top of the mulberry 
trees; and although the indication was not distinctly 
understood at the time, yet the result has proved that 
God had then actually gone forth. A number of serious 
persons were under distressing apprehension of ruin 
as coming on this place, and they cried unto the Lord 
for help. Several women of the church privately 
instituted a weekly concert in the closet, to implore 
the outpouring of the Holy Spirit. A few sinners 
were uneasy, and yet without very definite impres- 
sions ; and there was no awakening of a decisive 
character until three or four months after this period. 

" This religious concern may be traced to Wethers- 



144 NETTLETON AND 

field, and thence to New Haven, where the present 
series of revivals appear to have commenced in the 
summer of 1820. In Wethersfield the work appeared 
with some distinctness in October, and in November 
it began to be spoken of abroad ; but there was no 
visible effect in this place. I thought it would be a 
local work, as revivals in this vicinity had generally 
been in former times, and did not suppose that any 
measures were to be taken for extending it among our 
people ; but it is of great benefit that neighbouring 
ministers and people visit frequently a place favoured 
with the energy of the Spirit of God. The people 
heard with awe of what God was doing in the first 
parish in this town ; some persons went over to their 
meetings, and were distressed at the thought of this 
place being still passed by. Above all other means, 
what raised the general attention, was the coming of 
the Eev. Asahel Nettleton, on the last of December, 
1820, as unexpectedly as a messenger from heaven, 
apparently commissioned from the Almighty Head of 
the Church, and accompanied by the Holy Spirit. 
Next morning he preached on 'Being ashamed of 
Christ.' This fixed a listening ear. In the afternoon 
he dwelt upon the causes of alarm to awakened 
sinners. In the evening the assembly was crowded, 
and the attention profound. His text was, Behold, I 
stand at the door and knock.* The discourse was closed 
with surprising effect by repeating the hymn, ' Behold, 
a stranger at the door.' When prayer was ended, 
while the people were standing, he made a very close 
application of the subject to their hearts in a short 
address, which was very silently and solemnly heard. 
He requested them to retire without making a noise. 

* Notes of this discourse are given in a subsequent chapter. 



HIS LABOURS. 145 

6 1 love to talk to you, you are so still. It looks as 
though the Spirit of God were here. Go away as 
still as possible. Do not talk by the way, lest you 
forget your own hearts. Do not ask how you like 
the preacher; but retire to your closets, bow before 
God, and give yourselves to Him this night.' After 
the benediction, he inquired of many persons individ- 
ually : ' Have you made your peace with God ? Do 
you calculate to attend to this subject?' Many pro- 
mised that they would try to make their peace with 
God immediately — that they would repent that night ; 
and a permanent impression was made. From this 
the flame spread over the parish — the current of 
feeling was turned — the people gathered around their 
minister with peculiar attachment — meetings were 
crowded and solemn — the things of eternity filled the 
people with awe. The work of God seemed to be in 
almost every house. Mr. Nettleton continued his 
visits from the last of December to the first of April 
with a beneficial influence, which, it is hoped, will be 
felt in the world of glory. 

"Friday, January 26, 1821, was observed by the 
church as a special fast, in which they were joined by 
almost the whole congregation. It was a solemn 
season, and, as we hope, a day of new life to some 
souls. In the evening, at sunset, a meeting for in- 
quirers was held at my house, under the direction and 
management of Mr. Nettleton, while I met the church 
at another house for prayer. In the meantime, a great 
congregation had assembled at the meeting-house, 
many from the neighbouring parishes ; and there Mr. 
Nettleton discoursed with great effect upon the story 
of the woman that washed the Saviour's feet with her 



146 NETTLETON AND 

tears, — Luke viii. 37 to the end of the chapter. At 
this time experimental religion had become the great 
theme of reflection and conversation, and it seemed as 
though all my people were pressing into the kingdom 
of heaven ; numbers were every week embracing the 
hope that they had passed from death unto life. 
The characteristics of the work may be thus stated : 
There were some instances of deep distress, but none 
of that overwhelming kind in which subjects faint or 
fall to the ground, or are unable to leave their seats. 
In some cases convictions were long continued; in 
others, the heart was speedily bowed. Some, after 
long distress, rose almost imperceptibly to a faint hope, 
in others, the hope was bright and satisfying. No in- 
stances of extravagant joy occurred, though several 
were much elevated. In convictions the subjects were 
much affected with their guiltiness before God, as with 
fear of everlasting destruction. When the sinner was 
humbled, he acknowledged his great depravity, his de- 
sert of eternal condemnation, and his entire dependence 
on sovereign grace in the sight of God, and was 
pleased with the idea of unconditional submission to 
the will and glory of God. One prominent feature in 
the converts was a fear of deception. Much was said 
on the danger of false hopes, which probably had an 
influence to check flights of joy; for they were much 
and anxiously inquiring how far the adversary might 
possibly beguile. ....<... 
On the whole it has been a serious and delightful 
season. Many souls, we hope, have been truly brought 
home to Christ ; but also many, we fear, have quenched 
the Holy Spirit, and taken up their portion in this 
world ; still, prayer is made without ceasing for them. 



HIS LABOURS. 147 

During Mr. Nettleton' s stay with us, this place was a 
common centre of divine entertainment, in comparison 
with which all the pleasures of this world are faint 
and feeble. The multitudes who flocked in from 
the neighbouring congregations appeared to feel them- 
selves richly repaid for their pains ; and some of them 
carried home the spirit, where it spread and operated 
powerfully, until the region appeared like the garden 
of God." 

February 18, 1821, Mr. Nettleton commenced his 
labours in Farmington. The results which ensued may 
be learned from the following account, written by the 
Rev. Dr. Porter, pastor of the church in that place, 
and published in the appendix to Dr. Sprague's Lec- 
tures on Revivals : — 

" The year 1821 was eminently, in Connecticut, a 
year of revivals. Between eighty and a hundred congre- 
gations were signally blessed. From the commence- 
ment of the year a new state of feeling began to appear 
in this town. On the first Sabbath in February, I 
stated to the assembly the tokens of the gracious pres- 
ence of Grocl in several places of the vicinity, and urged 
the duties peculiarly incumbent on us at such a season. 
This I had often done before, but not with the same 
effect. Professors of religion now began evidently to 
awake. They had an anxiety for themselves and for 
the people that would allow them no rest. In their 
communications with each other and with the world, 
they were led spontaneously to confess their unfaith- 
fulness ; and a few without the church, about the same 
time, were pungently convicted. In this state of 
things Rev. Mr. Nettleton made us his first visit. His 
preaching, on the evening of a Lord's day in this 



148 NETTLETON AND 

month, from Acts ii. 37, was sent home by the power 
of the Spirit upon the hearts of many.* His discourse 
on the Wednesday evening following, from Gen. vi. 3, 
was blessed to the conviction of a still greater number. 
As many as fifty persons, it was afterwards ascertained, 
dated their first decided purpose of immediately seek- • 
ing their salvation from that evening ; and it is worthy 
of remark, that the same sermon was preached on the fol- 
lowing week to two other large and solemn assemblies 
in the adjoining parishes, with no special effect that 
could afterwards be traced. The fact probably was, 
that here it convinced numbers whom the Spirit was 
already striving with them, and that then was their 
day. ' A word spoken in due season, how good is it ! ? 
At a meeting of the anxious on the evening of Feb- 

* The following is a fragment of the close of the discourse here re- 
ferred to :— 

"And here permit me to ask, Are there any who are listening to ray 
voice who begin to feel that they are condemned, and that not one of their 
sins is pardoned? If out of Christ, let me tell you, your fears are not 
without foundation. You are condemned, and, oh ! that thou might realize 
it more and more ! Again ; Do any of you begin to fear that you are ex- 
posed to eternal punishment ? If out of Christ, your fears are not without 
foundation, it is even so ; and, ob ! that you might realize it more and more! 
Again ; Do any of you begin to realize the uncertainty of life? Do you 
tremble lest you should be suddenly cut down by the stroke of death, and 
hurried into a miserable eternity? If out of Christ, your fears are not 
without foundation. You are in just such danger. You know not what a 
day may bring forth. And, oh ! that you might realize it more and more J 
Again ; Do any of you begin to fear that you never shall be pardoned Let 
me tell you, 5 our fears are not without foundation. It is yet an awful un- 
certainty whether your sins will ever be pardoned. And, oh! that you 
might realize it more and more ! 

,! Again ; Do any of you fear that the Spirit of God may cease to strive 
with you ? Your fears are not without foundation. There is great dan- 
ger that the Spirit will cease to strive. Many who were as anxious as you 
are, have gone back to stupidity, and have lost their souls. Do any of 
you begin to realize that you shall never do anything to better your 
condition short of repentance? It is a correct conclusion. You never 
will. If you have anything to do before you "repent, I beg that you will 
make haste and do it soon ; for, after all, you must repent or perish. 3 

" Do any of you begin to realize that you are altogether without excuse 



HIS LABOURS. 149 

ruary 26, there were present about a hundred and 
seventy. Here were persons of almost every age and 
class — some who, a few weeks before, had put the. 
subject of serious piety at a scornful distance, and 
others who had drowned every thought of religion in 
giddy mirth, now bending their knees together in sup- 
plication, or waiting in silent reflection for a minister 
of the Gospel to pass along, and tell them individually 
what they must do. Twelve were found to have lately 
become peaceful in hope, and a great number to be 
powerfully convicted of sin. From this time so rapid 
was the progress of the work, that at the next similar 
meeting, March 12, there were present a hundred and 
eighty, (the room would hold no more,) of whom, fifty 
supposed that since the commencement of the revival 

for not repenting now ? It is even so. Hardness and impenitency of 
heart are awful sins in the sight of God. Do any of you begin to feel that 
if you do not repent now, you never shall ? This, in all probability, is a 
correct conclusion. If you now resist the Spirit, and turn back to stupid- 
ity, there is the greatest reason to fear that you will slumber on in im- 
penitence till you perish. 

'* I perceive that all my hearers are going to be under conviction of sin. 
It may not be to-day or to-morrow. Perhaps it will not be in this life. 
Oh ! that it might be ! How much better to be awakened now, while par- 
don is offered, than when the day of grace is past ! 

*' But those who are not convinced of sin now, will be hereafter They 
will be convinced of all their sins ; and it will be conviction that will be 
succeeded by no conversion, but will last for ever. ' Behold! the Lord 
cometh with ten thousand of His saints, to execute judgment upon all, and 
to convince all that are ungodly among them of all their ungodly deeds 
which they have ungodly committed, and of all their hard speeches which 
ungodly sinners have spoken against Him.' 

" ' Sinners, awake betimes; ye fools, be wise; 
Awake before this dreadful morning rise ; 
Change your vain thoughts, your crooked works amend, 
Fly to the Saviour, make the judge your friend ; 
Lest, like a lion His last vengeance tear 
Your trembling souls, and no deliverer near.' : ' 

The sketch of the other discourse, on Gen. vi. 3, is also preserved in his 
Remains; but is so meagre as to give no idea whatever of what it must 
have been when spoken 



150 NETTLETON AND 

they had become reconciled to God ; and a week after- 
wards I had the names of more than ninety who in- 
dulged the same persuasion concerning themselves. 

" The state of feeling which at this time pervaded 
the town was interesting beyond description. There 
was no commotion, but a stillness in our very streets, 
a serenity in the aspect of the pious, and a solemnity 
apparent in almost all, which forcibly impressed us 
with the conviction that, in very deed, God was in this 
place. Public meetings, however, were not very fre- 
quent. They were so appointed, as to afford oppor- 
tunity for the same individual to hear preaching twice 
a-week, beside on the Sabbath. Occasionally there 
were also meetings of an hour in the morning or at 
noon, at private dwellings, at which the serious in the 
neighbourhood were convened, on short notice, for 
prayer and conference. The members of the church 
also met weekly, in convenient sections, for prayer, 
and commonly on the evenings selected for the meet- 
ings of the anxious. From these various meetings the 
people were accustomed to retire directly, and with 
little communication together, to their respective homes. 
They were disposed to be much alone, and were spon- 
taneously led to take the Word of God for their guide* 
The Bible was preferred to all other books, and was 
searched daily with eager inquiry. 

"Mr. Nettleton continued with us, except during 
a few short intervals, till about the middle of April. 
To his labours, so far as human instrumentality was 
directly concerned, the progress of the revival must be 
chiefly ascribed. The topics on which he principally 
dwelt were the unchangeable obligations of the divine 
law ; the deceitful and entirely depraved character of 



HIS LABOUES. 151 

the natural heart ; the free, indiscriminate offers of the 
Gospel ; the reasonableness and necessity of immed- 
iate repentance ; the vanity of those excuses to which 
awakened sinners are accustomed to resort ; and the 
manner, guilt, and danger of slighting, resisting, and 
opposing the operations of the Holy Spirit His ad- 
dresses were not formal discussions, first of one, and 
then of another of these subjects ; but a free declar- 
ation of the truth of God concerning them all, just as 
they lie in the course of spiritual experience, and 
would best subserve the particular end which he was 
labouring at the time to gain. They were too plain 
to be misunderstood, too fervent to be unheeded, and 
too searching and convincing to be treated with indif- 
ference. 

" It was a favourable circumstance that, among the 
first subjects of the work, there was a large propor- 
tion of the more wealthy and intelligent class. A 
considerable number of youths, belonging chiefly to 
this class, had just finished a course of Biblical instruc- 
tion, for which I had met them weekly for more than 
a year. These, with scarcely an exception, at the 
very commencement of the revival, embraced the 
Gospel which they had learned, and, by their expe- 
rience of its power, commended it to the families 
where they belonged. Within about three months, I 
suppose, there were about two hundred and fifty 
members of the congregation who supposed that they 
had passed from death unto life. On the first Sab- 
bath in June, a hundred and fifteen were added to the 
church, and, at subsequent periods, a hundred and 
twenty besides. Of these a few have since been 
rejected, and others have declined from their first 



152 NETTLETON AND 

love. But I have not perceived that a greater pro- 
portion of hopeful conversions in this revival than in 
others, previous or subsequent to it, have proved 
unsound. Many have died, and many have removed 
from our immediate connexion ; but those who remain 
now constitute the chief strength of the church." 

This account was written in 1832, eleven years 
after the revival. 

The Religious Intelligencer for 1st September, 1821, 
gave an extract of a letter, dated 16th July of the 
same year, in which is the following brief notice of 
this revival : — 

"Of all the revivals that I have ever witnessed, 
none have so deeply interested my heart — none appear 
so strikingly to manifest the power of God, or the 
excellence of the Christian character, as that with 
which Farmington has been blessed. Oh! I have 
often thought, while residing among this people, what 
glorious work a revival of religion would make in this 
town ! The blessed effect of such a work I have now 
witnessed ; and it is beyond anything I could have 
had faith to pray for. The change in the moral 
aspect of things is astonishing. Many who have been 
very far from God and righteousness, have, as we 
humbly hope, recently been brought nigh by the 
blood of His Son. Some, whose moral condition 
once appeared hopeless, are now in their right minds 
at the feet of Jesus. Many of the professed devotees 
of Mammon have recently parted with all for Christ. 
A large class of this community have been eagerly 
engaged in the pursuit of riches ; and their clashing 
interests, combined with these feelings of selfishness 
and pride which avarice fosters, have produced, as 



HIS LABOURS. 153 

might be expected, quarrels among neighbours, and 
much hostility of feeling. The quelling of this hostile 
spirit was among the first visible effects of the Spirit 
of God. Of many who have formerly been not even 
on speaking terms, it may now be said, as it was of the 
early disciples : ' See how these Christians love one 
another !' Let any person witness the glorious effects 
which this work of grace has produced in Farmington > 
and still disapprove of a revival of religion, and it 
would not be difficult, I think, to decide to whose 
kingdom that person belongs, 55 



J 



154 NETTLETON AND 



CHAPTER VIII. 



ABOVE TWENTY CONGREGATIONS BLESSED 

TESTIMONIES TO THE WORK. 

In the year 1820, there was a revival of religion in 
Pittsfield, Mass. The Rev. Dr. Humphrey, late Pre- 
sident of Amherst College, was pastor of the church 
in that town. The religious attention had subsided, 
and the revival was supposed to be at an end, when, 
in the spring of 1821, under the preaching of Mr. 
Nettleton, God again appeared in His glory to build 
up Zion. There is an account of this revival, from 
the pen of Dr. Humphrey, in the sixth volume of 
the Religious Intelligencer ', of which the following is 
part : — 

"Early in the month of May, the Rev. Asahel 
Nettleton, whose name is so familiar both to the 
friends and enemies of revivals, came to this town to 
4 rest awhile,' and to await the future calls of Pro- 
vidence. But he was not to remain long inactive ; 
and the three or four weeks which he thought of 
spending in retirement here, were prolonged through 
as many months of unceasing labour. By the middle 
of May there was some excitement ; but whether it 
was the effect of mere curiosity, or of the Spirit 
beginning to move on the hearts of the people, it was 



HIS LABOURS. 155 

at first impossible to determine. For a fortnight or 
more, nothing very decisive took place. Which way 
the scale would turn, was to us altogether uncertain. 
Everything appeared to be hushed into silent and 
anxious expectation. It was the stillness that pre- 
cedes an earthquake, though the subsequent shock 
was neither sudden nor violent. 

"In the latter part of May, we ventured, though 
with considerable solicitude, to appoint a meeting for 
the inquiring, if there should be any such in the con- 
gregation. Nearly twenty attended, and some of 
them were found to be under very serious impressions. 
No professor of religion was invited or expected to 
attend. It was a meeting exclusively for those who 
were beginning to realize their exposure and their 
guilt. The next meeting was better attended; and 
it was found that a few were sinking in the deep 
waters of conviction. 

" From this time the work solemnly and steadily 
advanced, particularly in the heart of the town, where 
the strong man armed had, for a long time, kept his 
palace. He lifted up his voice to summon the mighty 
to his standard ; but it was in vain, for the God of 
Jacob was with us. So far was the enemy from 
making any impression upon the camp of the faithful, 
that his own ranks were thinned and disheartened 
by the desertion of many on whom he had placed 
great reliance, and of whose unshaken allegiance he 
had confidently boasted. 

" During the whole month of June the revival 
grew more interesting and decisive every day. Many 
were rejoicing in hope, and more were alarmed at 
their own stupidity and danger. The voice of prayer 



156 NETTLETON AND 

was heard, for the first time, in several of our prin- 
cipal families. Not less than five domestic altars 
were erected in one day. In this state of things, 
and when religion was the principal topic of con- 
versation in all circles, whether large or small, it was 
natural for those who felt a new and deep interest in 
the subject, to wish for an appropriate celebration of 
the Fourth of July ; and arrangements were accord- 
ingly made for a prayer meeting at sunrise, and a 
public religious service in the afternoon. The prayer 
meeting was well attended. At two o'clock our large 
house of worship was filled, and we had the pleasure 
of meeting there many of our Christian friends from 
different and even remote parts of the county. The 

audience was solemn, notwithstanding 

But here let me draw a veil over the painful inter- 
ruptions which we experienced. Charity hopeth all 
things, endureth all things ; and he is but a poor soldier 
who can be frightened by mere powder. It is due to 
justice to state, that all the respectable people in the 
town (whatever some of them might think of the 
expediency of such a celebration) strongly disapproved 
of whatever tended to disturb us in our worship. 
But God meant it for good. Through the riches of 
His grace an impulse was that day given to the 
revival, which was long and happily felt, and which 
we shall have reason to remember, with no ordinary 
emotions of wonder and gratitude, for a great while 
to come. Instances of conviction and conversion 
became more frequent than they had been ; and from 
this time the work continued, with little abatement, 
though never so rapid in its progress as some revivals, 
till the month of October. 



HIS LABOURS. 157 

;i The third Sabbath in September will not be for- 
gotten by the present generation in Pittsfield; for 
' that Sabbath day was an high day.' 

" To see more than eighty persons, and one-half of 
them heads of families, rising up to enter into cove- 
nant with God and His people — to look round and 
see who they were, and think where some of them 
had been — to behold them coming forward, high and 
low, rich and poor together, and kneeling to receive 
the baptismal seal — to hear their song — to witness 
their emotions, and to welcome them for the first time 
to the table of the Lord — oh ! it was a scene which I 
shall not attempt to describe ! We had our aged 
Simeons and Elizabeths there ; and, we doubt not, 
there was joy in heaven. A solemn awe and stillness 
pervaded the great congregation ; and some sinners 
were that day awakened by what they saw and heard 
in the sanctuary." 

In the foregoing account there is allusion to what 
took place on the Fourth of July. A description of that 
scene was given by a person who was present, in a 
letter to the editor of the Charleston (South Carolina) 
Intelligencer. The facts were these : The opposers of 
religion finding that a religious celebration of our Na- 
tional Independence was agreed on, resolved to have a 
political celebration. They occupied the church in 
the morning. 

" At two o'clock," says the above mentioned writer, 
" they who loved the Lord and respected His ordin- 
ances, began to assemble in the same place. The 
church was crowded. While the people were assem- 
bling, and as they passed near the rioters, crackers 
were repeatedly exploded in order to intimidate them. 



158 NETTLETON AND 

The service began. It went calmly and sweetly for- 
ward. The Rev. Mr. Humphrey, the pastor, took his 
text from John viii. 36: ' If the Son, therefore, shall 
make you free, ye shall be free indeed.'' 

" He had not proceeded far, when the word 'fire ' 
was given; and our ears were suddenly stunned, and 
the congregation startled, by the report of cannon. 
It was the attack of the adversary; and it was 
well kept up. But, unfortunately for him and his 
agents, every shot preached louder than ten thousand 
thunders. Meanwhile the drums beat, and the fifes 
played, and the soldiers marched back and forth be- 
fore the church door, animated moreover by the music 
of the cannon, and the prospect of a glorious triumph 
over the cause of God. But, alas ! they were labour- 
ing hard to defeat themselves. Some few Christians, 
indeed, of delicate frame and quick sensibilities, were 
agitated and alarmed ; and others, though not intimi- 
dated, dreaded the consequences of this violent attack ; 
but generally, there were high hopes that this tumult 
would be overruled for good. And so it was. So 
skilfully did the preacher pJlude to and apply his dis- 
course to the conduct of the opposition out of doors — 
such advantage did he take of every blast of the can- 
non and every play of the drum, by some well-pointed 
remark, that it all went like a two-edged sword to the 
hearts of listening sinners. Indeed, Mr H after- 
wards informed me, that, had he shewed the heads of 
his sermon to his opposers previously, and earnestly 
requested them, when he had reached such a point in 
his sermon, to fire, and when he reached another point 
fire, they could not more effectually have subserved 
the purpose of his discourse than they did. Those 



HIS LABOURS. 159 

gentlemen who had walked in the opposers' proces- 
sion, hung their heads, were disgusted, and, in some 
instances, were convicted deeply of sin. One gentle- 
man, who had been previously somewhat serious, de- 
clared to me, that every shot of the cannon pierced 
his soul, filled him with a kind of indescribable 
horror, and brought him, through the blessing of 
God, to such a hatred and detestation of sin in him- 
self and others, as constrained him quickly to fly to 
Christ. 

" I confess I trembled for the ark of God. Indeed, 
I was so uneasy, that after the sermon was concluded, 
I went and expostulated with the ringleader, whose com- 
panion in wickedness I once had been, and over whom I 
thought I might have some influence. But I had reason 
to believe, that in general the spirits of the children of 
God were perfectly unruffled. I sat near the Eev. 
Mr. Nettleton, and so delighted was he with the dis- 
course, and so accurately prescient, too, was he of the 
result, that whenever an apt allusion dropped from the 
lips of the preacher, he would turn round with a holy 
smile, and whenever a shot from the cannon pierced 
our ears, he would say — it would involuntarily es- 
cape from him : ' That is good — that is good. 7 Speaking 
afterwards of the events of this clay, he observed to 
me : 'Did you not feel calm? I thought there was a deep 
and majestic calmness overspreading the minds of Christ- 
ians.'' I found that very many did indeed feel so. 
Nothing could be more appropriate, or more naturally 

arise out of his text, than Mr. H 's description of 

the miserable bondage in which those out of doors 
were faithfully serving their master. 

" The ministers looked forward with an alternation 



160 NETTLETON AND 

of hope and fear to the meeting of inquiry ', as that meet- 
ing was generally esteemed a kind of spiritual thermo- 
meter, by which the degree of warmth and feeling in 
the society could be measured. This was held for an 
hour previously to the evening service. The time 
arrived. It was crowded — never so full before. The 
daring and outrageous attack in the day had driven 
many to the place in which he that appeared was 
always supposed to be asking : ' What must I do to be 
saved f This question was emphatically asked in the 
meeting. It was found that a most powerful impulse 
had been given to the revival. Nor was this impulse 
at all weakened by the evening service. 

" The house was overflowing. You were there. 
You marked the progress of things. Mr. Nettleton 
that evening put forth his mightiest efforts. His dis- 
course was one continued flash of conviction. He 
spoke from that part of Genesis xix. which treats of 
the destruction of Sodom. ' Up, get ye out of this 
place J was closely and powerfully applied ; and when 
he had given a full account of the nature and circum- 
stances of Lot's expostulations with his sons-in-law. 
he came to speak of the awful stillness which remained 
over Sodom while Lot was taking his leave. Oh ! 
then, when all his warnings were despised, and they 
would not believe a word he said, then — then when 
Lot was safely out of Sodom — what a terrible storm 
of fire ensued ! You remember he turned the heads 
of the audience completely towards the windows. 
They involuntarily looked round to see the conflagra- 
tion — to see Sodom in flames. It was quite over- 
powering. 

u This was an eventful and glorious day for Pitts- 



HIS LABOURS. 161 

field. From that time forward Emmanuel spread 
His trophies among great and small. They who 
thought to crush the work of God were bitterly dis- 
appointed, and retired with shame. The fruits of this 
revival are one hundred and forty converts. Praise the 
Lord!" 

While Mr. Nettleton was labouring in Pittsfield, he 
preached frequently in Lenox. With what success 
will appear from the following statement of the Eev. 
Dr. Shepard, pastor of the church in that place : — 

"In the spring of 1821, Dr. Nettleton came to 
Pittsfield, in consequence of an invitation from Dr. 
Humphrey. Dr. Nettleton was in poor health ; and 
Dr. Humphrey invited him to his house, with the hope 
that, by being relieved from pressing calls, he might 
recover his health. When Dr. Nettleton first came 
to Pittsfield, he took no part, I believe, in religious 
meetings. After awhile, he preached once or twice 
in the course of a week. His preaching was soon 
attended with a divine blessing, and was undoubtedly 
instrumental of a revival of religion in Pittsfield and 
several other towns in the vicinity. When I was 
from home on a journey, Dr. Nettleton preached in 
Lenox on the Sabbath, and two or three times in the 
course of the week after ; and, on my return, I found 
a revival begun, and progressing in the town. Many 
were awakened, and some were rejoicing in hope. 
He afterwards preached occasionally in my parish, as 
his engagements elsewhere permitted. The number 
of hopeful converts who were received into the church, 
as the fruits of that revival, was ninety-one. Almost 
all of them continued to adorn the doctrine of God 
their Saviour, by the virtues of a sober, righteous, 



162 NETTLETON AND 

and godly life. ' These,' as I find stated in my church 
record, ' These are the fruits of a revival of religion in this 
town last summer. Rev. Asahel Nettleton was apparently 
instrumental of great good in that season of refreshing from 
the presence of the Lord. May the Lord reward him for 
his labours of love; and may we, as a church, be more 
humble and prayerful; and may God, in His sovereign 
mercy, continue to shed down His divine influence here /' 

" You ask : ' What were the characteristics of his 
preaching, and in what did its chief excellencies con- 
sist?' I answer: He held no protracted meetings; 
nor did he adopt any new measures apparently for 
effect. His labours consisted principally in preaching 
the Word. He sometimes appointed what was called 
an Inquiry Meeting. At such meetings he manifested 
an almost instinctive discernment of character ; and 
his remarks, in accordance with it, were sometimes 
attended with a powerful effect. In his preaching, his 
humility was apparent to all. He was, I believe, 
eminently a man of prayer. That he entered the pul- 
pit or the inquiring meeting directly from the ' mount 
of communion' with his Maker, no one would readily 
doubt who was witness of the holy calm, the inde- 
scribable, the almost unearthly solemnity and earnest- 
ness of his manner. His countenance was peculiarly 
expressive, his demeanour was dignified, and his voice 
was at times very melodious. The joy with which 
his heart seemed to be filled by a contemplation of the 
love of Jesus, in giving His life a ransom for sinners, 
marked his preaching, and imparted an unction and 
uncommon energy to his eloquence. When he spake 
of the glories of heaven, it was, almost, as if he had 
been there himself. When he made his appeals to 



HIS LABOURS. 163 

the sinner, he made them with a directness which 
placed before him, as in a mirror, his utterly lost 
state. It seemed, at times, as if he was about to un- 
cover the bottomless pit, and to invite the ungodly to 
come and listen to the groans of the damned; and 
then, drinking deeply of the spirit of his Master when 
He wept over Jerusalem, to urge them to flee from 
the wrath to come, with an expression of countenance 
which it is not in my power to describe. Many who 
came with a sceptical and cavilling spirit to hear him, 
had their attention arrested at once to the great truths 
communicated by him, and, at the close of the meet- 
ing, were anxiously inquiring what they should do 
to be saved. The success attending his preaching 
seemed, in short, to be a plain and clear illustration 
of all the distinguishing doctrines of the Gospel by 
a humble, devout, praying, unpretending man, con- 
strained to his duty by the love of Christ. 

" The influence of the revival upon the interests of 
the Church in this and other places, was very happy, 
and is plainly to be seen, especially in regard to the 
faith once delivered to the saints, up to this time. 
The tendency of Dr. Nettleton's preaching, and, in- 
deed, of all his labours here and elsewhere, as far as 
I have learned in regard to them, has been to estab- 
lish the churches in the faith and order of the Gospel, 
and to strengthen the hands of every clergyman with 
whom he laboured. I never heard that any minister, 
among whose people Dr. Nettleton laboured, ever 
expressed any regret that he had been with them. 
On the contrary, when I at any time meet with a min- 
ister who formerly had assistance from Dr. Nettleton^ 
especially in a season of revival, he never fails to ex- 



1 64 NETTLETON AND 

press great respect for him, and unfeigned gratitude 
for the benefit derived to him and his people from his 
labours." 

In the month of August he spent a few days in 
Lee. In the letter of Dr. Hyde, published in the 
Appendix to Dr. Sprague's Lectures on Revivals, there 
is a brief notice of his labours in that town. Dr. 
Hyde says : " In the summer of 1821, there was an 
evident increase of solemnity in the church and con- 
gregation, and some individuals were known to be 
anxious for their souls. This appearance continued 
for several weeks, under the same means of grace 
which the people had long enjoyed ; but none were 
found who rejoiced in hope. The church often as- 
sembled for prayer ; and in the month of August, we 
observed a day of fasting and prayer. The meeting- 
house was well filled, and a deep solemnity pervaded 
the congregation. The hearts of many seemed to 
c burn within them,' and there were increasing indi- 
cations in the rising cloud, ' of abundance of rain/ 
We began to hear from one and another a new lan- 
guage — the language of submission to God. 

"At this interesting crisis, the Rev. Asahel Nettle- 
ton spent a few days with us. He preached five ser- 
mons to overflowing assemblies ; and his labours were 
remarkably blessed. The Spirit of God came down 
upon us ' like a rushing mighty wind.' Conversions 
were frequent, sometimes several in a day ; and the 
change in the views and feelings of the subjects was 
wonderful. At the suggestion of Mr. Nettleton, I 
now instituted what are called inquiry meetings. More 
than a hundred persons attended the first. These 
meetings, as I found them to be convenient, were 



HIS LABOURS. 165 

continued through this revival ; and I have ever since 
made use of them, as occasion required, — sometimes 
weekly for many months in succession."* 

Mr. Nettleton continued his labours in Berkshire 
county, making Pittsfield the principal theatre of his 
operations, until about the middle of August, when he 
returned to Farmington, where he spent a few days in 
delightful intercourse with his Christian friends ; and 
then, in the early part of September, repaired to 
Litchfield. He had laboured much in Litchfield at 
different times previously, in connexion with the Rev. 
Dr. Beecher. His labours at these different periods 
were highly appreciated, both by Dr. Beecher and his 
people, and were evidently blessed to the salvation of 
many souls. In the autumn of 1821, Dr. Beecher 
was obliged to suspend his labours, and travel for his 
health. At this time, Mr. Nettleton supplied his pul- 
pit from the beginning of September till the middle of 
January 1822. When he commenced his labours, he 
found things in a very unpromising state. A bad 
state of feeling existed in the church, and great spirit- 
ual apathy pervaded the congregation. But it was 
not long before things began to assume a new aspect. 
The church seemed to awake out of sleep, and to 
mourn over their backslidings. A spirit of prayer 



* Dr. Hyde makes a further statement worth quoting:, in order to shew 
that in all these revivals the truth taught was the plain, well-known Gos- 
pel:— "The ruined and helpless state of sinners, the exceeding wicked- 
ness of their hearts, and the awful consequences of neglecting the great 
salvation, have been explicitly stated on these occasions, and pressed on 
the minds of the inquirers. They have not been directed to take any 
steps preparatory to their accepting of Christ: but, being acquainted with 
the nature and terms of the Gospel, repentance towards God and faith in 
Him who came to seek and to save that which was lost, have been en- 
joined upon them as their immediate duty, and only safe course.'' 



166 NETTLETON AND 

was poured out upon the people of God ; and sinners 
began to inquire what they must do to be saved. 

Soon after the revival commenced, some events oc- 
curred which he feared would divert the attention of 
the people from the great concerns of the soul. One 
was a cattle show, and another a military review 
But this unhappy result was prevented by the blessing 
of God on his prudent management. He particularly 
feared the effect of the military review on certain 
young men who were military officers, and whose 
minds were seriously impressed. He requested those 
individuals to meet him on the morning of that day at 
the early dawn. They came. He told them that he 
was convinced that the Spirit of God was striving 
with them, but he feared that their impressions might 
be dissipated by the bustle of that day. He warned 
them to be on their guafd — to refrain from all vain 
and trifling conversation — and especially to avoid tast- 
ing a drop of ardent spirits. He then affectionately 
and earnestly commended them to God in prayer. 
This timely warning had the desired effect. 

The following extract of a letter of his, dated Litch- 
field, October 15, 1821, shews the state of the revival 
at that date : — 

" I have attended many meetings of late, and some 
of them crowded and awfully solemn. More attend 
meetings than can crowd into the lower part of the 
meeting-house — more, it is said, than usually meet 
on the Sabbath. I think I may say, there is great 
solemnity throughout this place. A number are in 
deep distress of soul — some of them men of influence. 
About fourteen are rejoicing in hope. I have ven- 
tured to appoint one meeting of inquiry. About one 



HIS LABOURS. 167 

hundred attended ; but they were not all under con- 
viction. We are truly in an interesting state, trem- 
bling between hope and fear. I wish I had time to 
tell you a number of anecdotes about us in Litch- 
field." 

In another letter written by him at New Haven, 
in March 1822, he thus speaks of the revival at 
Litchfield: — 

" The number of hopeful converts is about seventy, 
of whom thirty- eight have made a profession of re- 
ligion. There is much Christian feeling in that place, 
and the work is gradually advancing, as a joint letter 
from a number of the young converts has recently 
informed me." 

In January 17, 1822, Mr. Nettleton again visited 
New Haven, and laboured with great success in the 
city and college, between two and three months. The 
following is an extract of a letter written by him at 
New Haven, March 20, 1822 :— 

"After more than a year's absence, I have come 
again to New Haven. In the first place, I made an 
appointment exclusively for young converts in a spa- 
cious ball-room, where we used to hold meetings of 
inquiry. Though the evening was dark and muddy, 
about three hundred assembled. Here we called to 
mind the sighs, and sobs, and songs, and joys that are 
past — scenes never to be forgotten. And when I 
spoke of three of their number who used to mingle 
their tears and joys with theirs on that floor, but whose 
faces we should see no more, for they had gone tri- 
umphantly to rest, it was truly melting. We knelt, 
and wept, and prayed together. 

" I did not intend to tarry long in this place ; but I 



168 NETTLETON AND 

have preached more than twenty times, and attended 
a number of inquiry meetings ;- at one, one hundred 
and sixty attended. There are seventeen recently 
rejoicing in hope, and five of them are students in 
college." 

On May 12, 1822, Mr. Nettleton commenced his 
labours in Somers. He laboured in this town and 
South Wilbraham alternately, occasionally preaching 
in Tolland and some other towns in the vicinity, until 
the following October, when his labours were suddenly 
arrested by a dangerous sickness. A powerful revival 
of religion commenced under his preaching at Somers, 
which spread into the surrounding region. The Rev. 
William L. Strong was pastor of the church in Somers. 
In a letter to the editor of the Religious Intelligencer, 
dated August 1, 1822, he gives the following account 
of the state of things among his people, and the people 
of South Wilbraham, an adjoining town: — 

" Dear Sir, — I am prompted by my own feelings, 
and by a knowledge of your solicitude to communicate 
to the public such information as relates to the en- 
largement of Christ's kingdom, to announce the fact, 
that God is in the midst of us displaying the wonders 
of His grace. About eight weeks since, it began to 
be manifest that the Spirit was moving upon the 
hearts of God's people, and that sinners were no 
longer indifferent to the momentous question of the 
trembling jailer. Soon the voice of distress was 
heard; and soon, too, it was mingled with that of re- 
joicing and praise. The work has been still and 
powerful. Between ninety and a hundred are rejoicing 
in hope. At our last meeting of anxious inquiry, about 



HIS LABOURS. 1 69 

one hundred and seventy were present, including sixty 
who hope that they have recently passed from death 
unto life. The work is still spreading, and has, per- 
haps, never been more interesting than at the present 
moment. 

" In South Wilbraham, adjoining this place on the 
north, God is also doing a great work. Nearly forty 
have, within a few weeks, taken up hopes ; and the 
revival is extending itself with singular power. These 
are the Lord's doings, and they are marvellous in our 
eyes. To Him be all the glory. — Yours very respect- 
fully, Wm. L. Strong." 

The following is -an extract from a detailed account 
of the revival in South Wilbraham, published in the 
seventh volume of the Religious Intelligencer : — 

" In the early part of May last, the Eev. A. Nettle- 
ton (who, under the providence of God, has been the 
great instrument in this work) retired from New 
Haven to Somers — the town adjoining this on the 
south — for the purpose of recovering his strength, 
which was much impaired by sickness. A few weeks 
after he arrived, a report reached this people, that 
there was some religious excitement at Somers, and 
that a Mr. Nettleton was there attending one or two 
evening meetings during the week. Indeed, it was 
shortly announced, that there were several persons 
anxious for their souls. Awakened by principles of 
curiosity, some of the young people of this place con- 
cluded to go down and test the verity of these reports. 
The evening fixed upon was Friday, June 21 ; and a 
number, at an early hour, repaired to the house of 
worship in Somers. To their astonishment, they 



1 70 NETTLETON AND 

found a crowded audience, and awful solemnity per- 
vading it. The subject of humble submission to 
Christ was effectually enforced. To some of these 
visitors it proved to be a word in season. One 
young person was in such deep anxiety as to be un- 
able to return, and therefore tarried in one of the 
families in the neighbourhood. The next day she 
expressed a hope of having passed from death to life. 
This, together with other circumstances, awakened 
with Mr. Nettleton an interest in the people of South 
Wilbraham, which, I may safely add, was by many 
heartily reciprocated. Express invitations were, at 
this time, as well as previously, forwarded by the 
minister and individuals of this people, urging Mr. 
Nettleton to visit South Wilbraham. 

" Tuesday, 25. — Mr. Nettleton, this afternoon, for 
the first time, consented to have an appointment made 
for him in the village hall at South Wilbraham, at sun- 
set. This appointment, though of few hours' previous 
notice, like an electric shock, reached every extremity 
of the society. At the set time, the hall was literally 
crowded, and multitudes yet assembling. Mr. Nettle- 
ton took his station, from which, in the hall, little 
else was to be seen than a dense surface of expressive 
countenances; and, at the same time, from the win- 
dows might be seen trees and roofs of adjacent build- 
ings occupied by anxious hearers. Subject — Ground 
of alarm to awakened sinners. Many were awakened 
to anxiety this evening. During this and several 
succeeding weeks he laboured alternately in South 
Wilbraham and Somers. 

" July 9. — At the close of public services this even- 
ing, several of our most interesting youth were deeply 



HIS LABOURS. 171 

affected with a sense of their situation as sinners. 
One young female, who had sacrificed many of the 
evenings of the winter past in the ball-room, and who 
highly valued her excellency in that amusement, was 
this evening overwhelmed with a sense of her guilt. 
As she dwelt some distance from the village, she was 
invited by one of her companions residing near to 
spend the night with her. At the midnight hour a 
request was sent to Mr. Nettleton to repair to this 
house. It was thronged with spectators of the scene 
of distress there exhibited. He found this young 
female sustained in the arms of her friends, and in a 
piteous and doleful tone repeatedly exclaiming : ' Lord 
Jesus, have mercy on my soul ! ' The next day, while 
in a circle of young persons with whom Mr. Nettleton 
was conversing, she, with one or two others, express- 
ed joy and peace in believing. 

" Thursday, 11. — This afternoon Mr. Nettleton met 
sixty or eighty in an anxious meeting — an awful 
scene of distress. From this we repaired to the 
church, where he addressed us on the danger of 
grieving the Spirit of God. It was indeed a heart- 
searching subject. The sighs and sobs of anxious 
sinners were to be heard from every part of the house. 
When the speaker dismissed his audience, a large 
number rushed toward him, as if expecting assistance 
from an arm of flesh. In this situation Mr. Nettleton 
addressed them about fixe minutes, and requested 
them to retire as silently as possible. Some indi- 
viduals were so overwhelmed with a sense of eternal 
realities, that it became necessary to urge, and even 
assist them home. 

" The whole number expressing hope at this time 



172 NETTLETON AND 

is about one hundred.* Sixty-five are propounded as 
candidates for admission to the church on the first 
Sabbath of October next. 

" This revival has extended its influence to many 
of the adjacent towns. In Somers and Tolland there 
are two hundred and fifty subjects hopefully." 

At the close of the foregoing account mention is 
made of Tolland. Here Mr. Nettleton laboured con- 
siderably, and with great success, in the months of 
August and September. 

The following extract of a letter written by him, 
November 27, 1823, shews that this revival became 
very extensive in the eastern part of Connecticut : — 

" The revival of religion in the eastern part of the 
State of Connecticut has, perhaps, never been more 
interesting than within a few weeks past. I propose 
to give you the outlines of this work from the com- 
mencement down to the present. It has heretofore 
been a common remark among Christians, that revivals 
have been much less frequent and less powerful in the 
eastern than in the western part of this state. Most 
of these churches, in years past, have been favoured 
with seasons more or less reviving, but never with 
such a general and powerful refreshing from the pres- 
ence of the Lord. This work commenced in Somers, 
June 1822, and has continued increasing and spread- 
ing like fire, from house to house, and from heart to 
heart, with more or less power and rapidity, until the 
present moment. The following towns are contiguous, 
and have shared in one extensive revival. 

" In Somers, one hundred and fifty have hopefully 
been made the subjects of divine grace. In South 

* This account is dated September 25, 1822. 



HIS LABOURS. 173 

Wilbraham, one hundred. In Tolland, one hundred 
and thirty. In North Coventy, one hundred and twenty. 
In South Coventy, North Mansfield, and South Mans- 
field, about one hundred in each. In Columbia, forty. 
In Lebanon, ninety. In Goshen, thirty. In Bozrah, be- 
tween sixty and seventy. In Montville, ninety. In 
Chaplin, fifty. The work has recently commenced, 
and is advancing with power in Hampton, and within 
a few weeks, fifty or more are rejoicing in hope. 
Within a few weeks past, the Spirit of God has de- 
scended with overwhelming power in Millington and 
Colchester. In the former place about seventy, and in 
the latter, sixty are already rejoicing in hope. They 
have never before witnessed the like in rapidity, 
power, and extent. In the above cluster of towns, all 
contiguous, more than thirteen hundred souls have 
hopefully experienced a saving change, in the Congre- 
gational churches, since the commencement of this 
revival ; and of these more than eight hundred have 
already made a profession of religion. 

" In Chatham, also, the work is interesting ; about 
seventy are rejoicing in hope, and fifty or more have 
made a public profession. In Hampton, Colchester, and 
Millington, many are now anxious for their souls, and 
inquiring, Wliat must we do to be saved f 

" New instances of conviction and of hopeful con- 
version are daily occurring in these towns. The pros- 
pect of the continuance and spread of this work is as 
favourable now as at any period, if not more so. The 
Lord hath done great things for Zion, whereof we are 
glad, and let all her friends humbly ' rejoice and thank 
His name together.' " 



174 NETTLETON AND 



CHAPTER IX. 



SPECIMENS OF DR. NETTLETON S PREACHING. 

Here we may rest awhile in our survey of the amaz- 
ing labours of this evangelist, and give a few speci- 
mens of his preaching, so far as that can be done ; for 
the truth is, that while he thought much, felt deeply, 
and digested thoroughly all he spoke, he committed 
little to writing. His biographer adds, that to write 
became, in the end, to him an irksome employment. 
Outlines of many sermons were found among his 
manuscripts, but almost none fully written out. And 
then, we are told, there was that in his manner of 
delivery which gave astonishing interest and efficacy 
to his words ; but of which nothing can be learned by 
reading his discourses, even if we had them accurately 
taken down. 

None can convey to others the tone and spirit with 
which a man speaks to his fellow-sinners, when en- 
abled to " preach the Gospel with the Holy Ghost sent 
down from heaven" (1 Pet. i. 12.) Old men in the west 
of Scotland who heard Whitfield preach, have told how 
he brought tears to their eyes by the manner in which 
he uttered, " O Glasgow, Glasgow !" as if enabled 
to enter into his Master's feeling, when he cried : 
" Jerusalem, Jerusalem !" And it is recorded of 



HIS LABOURS. 175 

that old divine, Perkins of Cambridge, by bis bearers, 
that when he uttered in their ears the word " Damned /" 
they went away with the echo of it in their hearts for 
many a day. There was something of this in Nettle- 
ton also. There seems to have been subduing solem- 
nity in his ministrations. The awe of God fell upon 
the people. It was as if they were filled first with 
Bethel-like fear : " How dreadful is this place !" — and 
then brought to Bethel-like holy joy : " This is none 
other than the gate of heaven !" 

But though we cannot exhibit the peculiar secret 
of this evangelist's power, it is useful to give some 
specimens of his style, and of the truth he preached. 
One thing will strike every reader, — namely, that there 
is not one single peculiarity of language. He uses not 
one uncommon word, nor ever seeks for any but the 
most natural figures. The fervour of his kindled soul 
arranges his ideas, and expresses them in plain and 
obvious words ; but the thoughts themselves are great,, 
and heaped up like masses of dark clouds. And when 
he reasons, or answers objections, every one feels that 
he wields the Word as " a hammer that breaketh 
the rock in pieces." 

We select, then, a variety of extracts, fitted to give 
some idea of the substance and style of his discourses. 
They are all taken from Dr. Bennet Tyler's volume of 
" Remains" In reading these, we have sometimes felt 
the wish, that Dr. Nettleton had more frequently 
brought forward the person and work of the Saviour 
when rousing sinners to flee, as well as shut them up 
to the necessity of going to Him alone. 

Here is a sketch of a sermon on John iv. 29, 



176 NETTLETON AND 

The words are : " Come, see a man which told me all 
things that ever I did ;." and are thus laid out : — 

"1. The duty of preachers. It is to tell sinners 
their hearts. ' He told me. 9 

2. Preaching which discloses the hearts of sinners, 
is likely to be remembered. It will be remembered 
and conversed upon, while other preaching and other 
things are forgotten. c She saith to the men of the city. 
He told me all things 9 

3. The preacher who tells sinners their hearts, is 
not likely to want for hearers. The invitation will 
be given : ' Come, see the man which told me? 

4. The conversion of one sinner is likely to be 
followed by the conversion of others. The invitation 
' Come,' &c, was complied with, and a great spiritual 
harvest followed." 



Lecture on Luke xvi. 19-31. 

Here is the close of what we would call " A Lec- 
ture on the Eich Man and Lazarus." Having given 
a general exposition of the whole, he draws the fol- 
lowing truths out of it : — 

" 1. Those who die Christians go immediately to heaven. 

2. Those who die sinners go immediately to hell. 

3. We learn from this subject that all sinners will 
pray sooner or later. 

4. Those who lose their souls will remember what took 
place on earth. 

(The following heads we give at length : — ) 

5. We see what the damned would say were they 
to come back to this world. 

They could not state what they have seen and 
felt, better than in the language of the Bible. They 



HIS LABOURS. 177 

could not describe the torments of the lost in better 
language than they are described in the text. They 
would call upon their companions to repent, lest they 
come to the place of torment* This, we know, is the 
substance of what they would say. 

6. We learn that sinners in hell are not yet en- 
tirely convinced of the awful depravity of the human 
heart. The rich man thought that moral suasion, if 
increased to a certain amount, would be sufficient to 
bring sinners to repentance. ' If one went unto them 
from the dead, they will repent.' But he laboured 
under a mistake. 

7. Finally. We learn from this subject that our 
Saviour was a very plain preacher* ' Never man 
spake like this man.' Some think they should like 
to hear Christ preach. But while it is true that 
He spoke in the most melting strains to the penitent, 
it is also true that none ever preached so much terror 
to the wicked. Who is it that says : c Wide is the 
gate, and broad is the way which leadeth to destruc- 
tion, and many there be who go in thereat V Who is 
it that says : ; Because strait is the gate, and narrow is 
the way which leadeth unto life, and few there be that 
find it V Who is it that says : ' Ye serpents, ye gene- 
ration of vipers, how can ye escape the damnation of 
hell V Who is it that speaks of the worm that shall 
never die, and of the fire that shall never be quenched ? 
Who is it that describes, in language inimitable, the 
solemnities of the last judgment : ' Then shall the 
King say to them on His left hand, Depart from me, ye 
cursed, into everlasting fire, prepared for the devil 
and his angels V The discourse before us, of the rich 
man and Lazarus, is also a specimen. How solemn it 

L 



178 NETTLETON AND 

would be if a departed soul should come back from 
the invisible world, and enter this congregation ! Do 
you wish to hear what such a soul would say ? You 
shall be gratified. The Saviour holds him up, and 
makes him now speak to sinners in this congregation. 
He knows all the feelings of every damned soul in 
hell, and can tell us just what he would say. He 
holds him up to your view, and permits you to hear 
him speak. You hear him plead for one drop of 
water. You hear him beg that Lazarus, or some glo- 
rified saint, may be sent to warn you. Oh I with 
what importunity does he press upon you the duty of 
immediate repentance ! c Nay, father Abraham, but 
if one went unto them from the dead, they will re- 
pent.' 

And now you hear a voice from heaven proclaim 
■ — and let it sound in every ear — let it ring in every 
conscience : ' If they hear not Moses and the prophets, 
neither will they he persuaded though one rose from the 
dead: " 



In a Lecture on Luke xv. 3-7, after a continuous 
series of remarks on the words, he comes to the les- 
sons, and they are : — 

" 1. Sinners are lost. If they were not lost, Christ 
would not have come to seek and save them. ' For 
the Son of Man is come to seek and to save that which 
was lost.' And since He has come from heaven to 
earth and shed His precious blood to save them, they 
' will not come to Him that they might have life.' They 
are out of His fold, having no part or lot in His king- 
dom. ' He that believeth on the Son hath everlast- 
ing life ; and he that believeth not the Son shall not 



HIS LABOURS. 179 

see life ; but the wrath of God abideth on himJ They lie 
in the open field, exposed to the storm of divine wrath 
which is coming upon the world of the ungodly. 
They are wandering farther and farther from God, 
and every moment liable to fall into the pit of destruc- 
tion. They are lost, and yet totally insensible of their 
condition. 

2. Christ knows His own sheep before they are 
brought into His fold. The good Shepherd knows 
just the number that are missing. If one of them be 
gone astray, He knows it. Indeed, He would not go 
after it, did He not know it was gone, and would not, 
of itself, return. He says : ' Other sheep I have, 
which are not of this fold ; them also I must bring, 
and they shall hear my voice ; and there shall be one 
fold, and one shepherd.' He knows who they are, and 
what are their names. ' He calleth His own sheep by 
name, and leadeth them out.' He knows how far they 
have wandered in the paths of sin and folly. His eye 
is ever upon them, and follows them in all their wan- 
derings. Is there one more lost sinner in this place 
to be saved ? Where is he ? What is his name f 
Christ knows. Yes ; ' The foundation of God stand- 
eth sure, having this seal, The Lord knoweth them 
that are His.' 

3. Christ finds the sinner. He finds him in his 
sins — careless about his soul — casting off fear and 
restraining prayer — wandering farther and farther 
from God, from happiness, and from heaven. He 
often comes upon him by surprise in the midst of his 
wickedness, and awakens him to a sense of his guilt. 
He trembles and is alarmed ; but he is unwilling to 



180 NETTLETON AKD 

return, and would fain flee out of the Saviour's hand, 
No sinner will ever awaken himself. Left to himself, 
not another sinner in this house will ever begin in 
earnest to seek the salvation of his soul. ' The wicked, 
through the pride of his countenance, will not seek 
after God.' i There is none that understandeth, there 
is none that seeketh after God.' Every Christian 
knows this to be true in relation to himself. He 
knows that, after he was awakened, if the Spirit 
of God had left him, he should have returned to his 
sinful courses. All who have found the Saviour will 
acknowledge that the Saviour first found them. 
6 Since we have known God, or rather, are known of 
God' is the language which they are ready to adopt. 

This parable may serve to correct a very common 
mistake among sinners, and, I may add, among some 
professors of religion. They often think they are 
seeking Christ, and wonder why they fail of success, 
when they are actuated only by the fear of hell. They 
think they are following hard after Christ, and that 
He is departing from them. They flatter themselves, 
that if they hold on their way they shall soon overtake 
Him. They take it for granted that they are ready 
and willing; and they are now labouring hard to make 
Christ willing. But the very reverse is true, as we 
are taught in this parable. Sinners are departing 
from Christ ; and in order to find Him, they must not 
hold on their way, but stop, and turn. They are all 
as sheep going astray; and the great Shepherd and 
Bishop of souls is calling upon them to return, say- 
ing : ' Turn ye, turn ye, for why will ye die?' When 
He finds them, He finds them wandering farther and 



HIS LABOURS. 181 

farther from Him. And when they hear His voice, 
it is behind tkem, saying : ' This is the way, walk ye 
in it/ 

4. How great must be the joy occasioned by the. 
repentance of one sinner ! It is contrasted with that 
over just and holy beings who need no repentance. 
Joy so great was never occasioned by any other cre- 
ated being as that occasioned by a repenting and 
returning sinner. Joy so great was never occasioned 
bj an angel of light. Gabriel, who stands in the pre- 
sence of God, never occasioned so much joy in heaven. 
We may number ninety and nine holy angels, and 
then say : i There is joy in heaven over one sinner 
that repenteth, more than over these ninety and nine 
just persons.' The creation of the world was a joyful 
event, when ' the morning stars sang together, and all 
the sons of God shouted for joy.' But this is not to be 
compared with the joy over one sinner that repenteth. 
The earth itself was created to subserve God's pur- 
pose of saving sinners — as a stage on which to display 
the wonders of redeeming love to an admiring uni- 
verse. ' To the intent that now, unto principalities 
and powers in heavenly places, might be known by 
the Church the manifold wisdom of God.' If it be 
asked : Why did the Son of God become incarnate ? 
In the repentance of a lost sinner you have the answer. 
i He came to seek and to save that which was lost.' 
* He came not to call the righteous, but sinners to re- 
pentance.' Why did the angels announce to the she p- 
herds the news of His birth, and sing : f Glory to God 
in the highest?' In the repentance of a lost sinner 
you have the answer. 

Nor is this joy confined to angels. The Lord him- 



182 NETTLETON AND 

self rejoices. Why did the Son of God leave the 
bosom of His Father- — condescend to be born in a 
manger — and to suffer and die on the cross ? In the 
repentance of a lost sinner you see the glorious object 
which He had in view accomplished. For this He 
bled and died. Here He sees of the travail of His soul, 
and is satisfied. This is the fruit of His toil, His 
shame, His sufferings, and His death. ' Who for the 
joy that was set before Him, endured the cross, de- 
spising the shame.' Every Christian, in his turn, has 
occasioned this joy in heaven. 

5. The repentance of every sinner, when first dis- 
covered, is the cause of new joy. The joy of angels 
is most sensibly felt every time one more is added to 
the company of the redeemed. The ninety and nine 
already redeemed seem to be forgotten, when, with 
wonder and joy, they behold their new companion, 
with whom they expect to dwell for ever. Could we 
know, as well as angels do, the reality of a sinner's 
repentance, we should know better how to rejoice. 
The tidings of his repentance must be received by 
Christians on earth with mingled emotions. They 
'rejoice with trembling.' While they delight in each 
other, the news that a soul is converted to God ex- 
cites in them peculiar joy. For a time they seem to 
forget themselves and each other. They cannot for- 
bear to assemble and rejoice together on the occasion. 
And well they may, for Christ himself rejoices ; and 
He says unto His disciples : ' Eejoice with me, for I 
have found my sheep which was lost.' 

6. What must have been the hearts of the Scribes 
and Pharisees who stood murmuring, while pub- 
licans and sinners drew near to Christ to hear the 



HIS LABOURS. 183 

gracious words which proceeded out of His mouth ! 
While angels in heaven were rejoicing over these sin- 
ners there they stood murmuring. What a contrast ! 
Angels, and the Saviour himself, and all holy beings, 
were rejoicing over the repentance of these sinners ; 
but they stood murmuring and finding fault, and say- 
ing : ' This man receiveth sinners, and eateth with 
them.' How must their conduct have appeared to 
angels and to God ! 

My hearers, had you been present on this occasion, 
what part would you have acted ? Would you have 
rejoiced at the sight of sinners flocking to the Saviour, 
and weeping for their sins ? Or would you have joined 
with those that murmured? Bring the subject home 
to your hearts. How would you like to see sinners 
flocking to Christ in this place? Are your hearts 
prepared to welcome a scene like this ? Scenes simi- 
lar to this may now be in the recollection of many 
present. At least you must have heard of the con- 
viction and conversion of sinners — some of them per- 
haps of your own acquaintance. And how did the 
news affect your hearts ? Did you hear the news with 
angelic joy, or with sullen sadness? I would put the 
question to the consciences of all my hearers. How 
does the subject of the conviction and conversion of 
sinners affect your hearts? It is a subject in which 
God, and Christ, and the Holy Spirit, and saints, and 
angels, are all interested. Ail heaven is moved at the 
repentance of one sinner. And, my hearers, if your 
hearts are not deeply interested in this subject, it is 
because you have no claims to the Christian character. 
Beware of deceiving yourselves in a matter of such 
infinite moment. If you cannot rejoice in the repent- 



184 NETTLETON AXD 

ance of sinners, you have none of the spirit of Christ, 
If you cannot rejoice at the repentance of other sin- 
ners, you have never yet repented of your own sins. 
Your hearts are not right in the sight of God. For 
those who die with such hearts there is no happiness 
and no heaven hereafter. If such tidings vex the 
heart, and grate on the ear now, and if you would fain 
fly from such a scene, whither can you go at the 
solemn hour of exchanging worlds ? Can you enter 
heaven and be happy there ? Heaven is filled with 
this joyful theme. There the tidings of the conversion 
of every penitent on earth will be told. And every 
saint, and every angel that sings in glory, will pro- 
claim it in loud hosannas around the throne of God 
and the Lamb. There, too, the story of your own 
repentance must be told, ere you leave this world, or 
you can never join the company of angels and the 
spirits of just men made perfect. 

To all my impenitent hearers in this assembly let 
me say : You have seen what a lively interest angels 
take in the repentance of one sinner. Will there ever 
be joy in heaven over your repentance? Wherever 
the Gospel is preached with the Holy Ghost sent down 
from heaven, there angels are hovering round to wit- 
ness the effects. 6 Which things the angels desire to 
look into.' Yes, angels attend on our worshipping 
assemblies to witness the effect of a preached Gospel. 

4 Invisible to mortal eyes they go, 
And mark our conduct, good or bad, below.' 

Sinners, these heavenly messengers are now wait- 
ing to carry back the tidings of your repentance to 
the courts above. And shall they stoop, and gaze, 



HIS LABOURS. 185 

and wait in vain ? Have you no tears to shed for 
your sins ? 

' O ye angels ! hovering round us, 
Waiting spirits, speed your way, 
Hasten to the court of heaven. 
Tidings bear without delay ; 
Rebel sinners 
Glad the message will obey.' " 



One full-length discourse may be desirable, and such 
is the following, so far as it has been preserved : — 

" Some who are living, greater sinners than 
some who are in hell. 

Luke xiii. 1-5. — i There were present, at that 
season, some that told Him of the Galileans, whose 
blood Pilate mingled with their sacrifices. And Jesus 
answering, said unto them, Suppose ye that these Gali- 
leans were sinners above all the Galileans because they 
suffered such things ? I tell you, Nay ; but except ye 
repent, ye shall all likewise perish. Or those eighteen, 
upon whom the tower in Siloam fell, and slew them ; 
think ye that they were sinners above all men that 
dwelt in Jerusalem ? I tell you, Nay ; but except ye 
repent, ye shall all likewise perish.' 

It is extremely natural for mankind to talk and 
complain of the sins of others. This we have all had 
occasion to witness. The same propensity existed in 
the days of our Saviour. ' There were present, at 
that season, some that told Him of the Galileans, 
whose blood Pilate had mingled with their sacrifices.' 
The fact to which they alluded was this : — A number 
of Galileans refused subjection to the Roman govern- 
ment. And on a certain occasion, while they were 
assembled for religious worship, Pilate sent a company 



186 NETTLETON AND 

of armed soldiers, who slew them, and mingled their 
blood with their sacrifices. The persons who related 
this fact to our Saviour did it, doubtless, with feelings 
of self-complacency. This led Him to address them 
in the language of the text, which suggests the fol- 
lowing thoughts : — 

I. Some sinners have already perished. 

II. They perished through their own fault. 

III. The greatness of their sufferings is proof of 
the greatness of their criminality. But, 

TV. The greatness of their sufferings is no evi- 
dence that they were greater sinners than those who 
are spared. 

I. Some have already perished. Of this the 
text is sufficient proof. ' Except ye repent, ye shall 
all likewise perish.' What a vast multitude perished 
in the time of the general deluge ! And they were 
not only drowned, but they were damned. They are 
now spirits in prison. The inhabitants of Sodom 
perished. And they were not only destroyed from off 
the earth, but were cast into hell, and are now ' set 
forth for an example, suffering the vengeance of eter- 
nal fire.' That some have perished, is evident from 
the story of the rich man and Lazarus. This was in- 
tended to give us a correct view of the invisible world. 
' The rich man died and was buried, and in hell he 
lifted up his eyes, being in torment.' ' Are there few 
that be saved ? ' ' Strive to enter in at the strait gate, 
for many, I say unto you, shall seek to enter in and 
shall not be able.' Compare the character and con- 
duct of multitudes who have died, with the declar- 
ations of Scripture, and we shall be compelled to admit 



HIS LABOURS. 187 

the truth of the proposition we are considering. The 
fact, indeed, is acknowledged by all who belie ve the 
Bible, that some sinners have already perished. 

IT. They perished through their own fault. 

God never inflicts undeserved punishment. ' Shall 
not the Judge of all the earth do right ? ' The very fact 
that they suffer, is proof that they were sinners, and 
deserved to die. ' Who ever perished being inno- 
cent ? ' The fact that all are sinners, shews that all 
deserve death. But this is not all. Even after they 
had sinned and deserved death, they might have been 
saved if they would. That they were not, was pecu- 
liarly their own fault. They had the offer of pardon. 
They were invited, entreated, and warned. The in- 
habitants of the old world were warned by the preach- 
ing of Noah, and by the strivings of the Spirit. The 
inhabitants of Sodom were warned by Lot. But they 
perished through their own neglect. They did not re- 
pent. The sinner sometimes says : What have I done 
that I should deserve death ? It is not merely for 
doing, but for not doing, that the sinner must die. It 
is on the ground of neglect that Gospel sinners perish. 
They did not repent. ' Except ye repent, ye shall all 
likewise perish.' ' He that believeth not shall be 
damned.' ' If any man love not our Lord Jesus 
Christ, let him be Anathema Maranatha.' The Bible 
does not say : How shall we escape if we he, and 
swear, and cheat, and steal ? but, ' How shall we escape 
if we neglect so great salvation ? ' It places the sin- 
ner's condemnation on the ground of neglect. 

Nor can the sinner plead that he would repent if 
he could. He is as really criminal for not repenting, 



188 NETTLETON AND 

as for his overt acts of wickedness. ' Then began He 
to upbraid the cities wherein most of His mighty works 
were done, because they repented not.' 

in. The greatness of their sufferings is proof of 
the greatness of their criminality. 

They suffer only for their crimes. In this world, 
God often, and indeed always, inflicts punishment for 
less than the sinner's real desert. But in inflicting 
punishment, either in this world or the world to come, 
He never exceeds the measure of the sinner's desert. 

God has selected and set forth some sinners of the 
human race, as ' examples to those who should there- 
after live ungodly.' The old world and Sodom are 
specimens. Their punishment was awful. But awful 
as it was, it did not exceed the greatness of their ini- 
quity. In the greatness of their punishment we may 
read the greatness of their guilt. 

IY. The greatness of their sufferings is no evidence 
that they were greater sinners than those that are 
spared. 

When God inflicts heavy judgments upon a people, 
we are apt to conclude that it is because they are 
greater sinners than others ; and some seem to sup- 
pose, that if any are sent to hell, it must be only sin- 
ners of the worst kind — such as all would pronounce 
monsters in wickedness. This was the opinion of 
those whom our Lord addressed in the text. They 
supposed that the Galileans, on whom God permitted 
Pilate to inflict such signal vengeance, must have been 
greater sinners than others who escaped these suffer- 
ings. But this conclusion was erroneous. ' Suppose 



HIS LABOURS. 189 

ye,' said our Lord, ' that these Galileans were sinners 
above all the Galileans because they suffered such 
things ? I tell you, Nay.' There were sinners then liv- 
ing in Galilee whose crimes were as great as the crimes 
of those who had suffered the wrath of Heaven. Sin- 
ners who had gone to hell from Galilee were no worse 
than sinners then living there. 

The same was true of the inhabitants of Jerusalem. 
' Or those eighteen, on whom the tower in Siloam fell, 
and slew them, think ye that they were sinners above 
all men that dwelt in Jerusalem ? I tell you, Nay ; 
but except ye repent, ye shall all likewise perish.' 
Sinners who had gone to hell from Jerusalem were no 
worse than some who were then living in that city. 

Again ; sinners to whom our Saviour preached in 
Chorazin, Bethsaida, and Capernaum, were as great 
sinners as some who were then in hell. This our 
Lord explicitly told them. ' But I say unto you, it 
shall be more tolerable for the land of Sodom in the 
day of judgment, than for you.' This sentiment was 
then true in our Saviour's day. Sinners of other 
countries and of other times, who had gone to hell before 
them, were no worse sinners than many of the Jews 
then living. Indeed, our Saviour gave them to under- 
stand, that a more fearful doom awaited them than 
that which had overtaken the inhabitants of Sodom, 
although they ' are set forth for an example, suffering 
the vengeance of eternal fire.' 

Let us bring the warning home to this congre- 
gation. Suppose ye that sinners who have died and 
gone to hell from other places, were sinners above all 
the sinners dwelling in this place ? ' I tell you, Nay ; 
but except ye repent, ye shall all likewise perish.' 



190 NETTLETON AND 

To all of you who have not yet repented, this 
subject speaks a solemn warning. What think ye of 
sinners now in hell? Suppose ye that they were 
greater sinners than yourselves? They, no doubt, 
were great sinners, and deserved to perish. But for 
what crimes are they punished ? Will it be said that 
their hearts were totally depraved? This is true. 
' God saw that the wickedness of man was great in 
the earth, and that every imagination of the thoughts 
of his heart was only evil continually.' But the same 
is true of sinners now living. The eye of God is on 
every sinner's heart. He takes cognizance of every 
thought and every imagination. These are all evil, 
only evil continually. Thousands of thoughts and 
imaginations which persons think little of, may be 
awfully wicked in the sight of God. 

Sinners who are now in hell had no love to God, 
and no love to the duties of religion. The same is 
true of all impenitent sinners now living. 

Will it be said that they resisted the strivings of 
the Spirit ? And may not the same be said of you, 
my impenitent hearers ? When the Spirit of God has 
moved upon your heart, and conscience has begun to 
awake, have you not laboured to silence your fears ? 

Will it be said that they lived long in sin ? The 
same may be said of many now living. How many 
years of your probation have gone out? Thousands 
and millions have died younger than some of you. 
There are those here whose day of salvation has been 
prolonged beyond that of most of the human race. 
Many in this house are doubtless older, and have lived 
longer in sin, than many who are now in hell. 



HIS LABOURS. 191 

Will it be said that they sinned against great 
light ? The same may be said of sinners now living. 
Sinners in this house have enjoyed far greater light 
than many sinners now in hell. The inhabitants of 
the old world and of Sodom never enjoyed such light 
as sinners now living under the Gospel. They never 
enjoyed such privileges as are enjoyed by sinners of 
this assembly. Their light, when compared with yours, 
was like that of a taper compared with the noon-day 
sun. The guilt and punishment of sinners are to be 
measured by the light rejected. ' He that knew his 
Lord's will, and did it not, shall be beaten with many 
stripes.' Many in this house have known their Lord's 
will for years, and have not yet done it. 

Were they stupid and thoughtless ? So are you. 
Were they warned of God, and did they slight these 
warnings ? Did they put far off the evil day, and 
vainly presume that there is time enough yet to secure 
their immortal interests ? The same is true of you. 
Suppose ye that they were greater sinners than your- 
selves ? ' I tell you, Nay ; but except ye repent, ye 
shall all likewise perish.' 

Inferences. 

1. Sinners often talk and complain of the sins of 
others when they have not repented of their own sins, 
and when they are greater sinners than those of 
whom they complain, and are every moment in 
danger of perishing for ever. 

2. God does exercise sovereign mercy. When 
our Saviour delivered this discourse, there were some 
of His hearers who were greater sinners than some in 



192 NETTLETON £KD 

hell. These very persons were indebted to sovereign 
mercy. Nothing but sovereign mercy kept them 
from the world of woe. 

3. There may be redeemed sinners in heaven, 
who were greater sinners than some who are now 
in hell. 

4. The chief of sinners may be saved if they will 
repent. 

5. The least of sinners will be lost except they 
repent. 

6. There may be sinners now in this house who 
are more guilty than some who are in the world of 
despair." 



In a sermon on Hebrews ii. 2, he closes thus :- — 

" How will you escape ? Who will be able to 
stand ? Do you expect to be overlooked in the trans- 
actions of the judgment-day ? Will you be unobserved 
in the vast assembly ? But how can you escape the 
omniscient and all-searching heart of Jehovah ? 

Will you resist? Have you an arm like God? 
Will you raise your feeble arm against omnipotence ? 
How shall you escape ? 

Now the righteous Judge descends. The long- 
neglected Saviour comes. Every eye thall see Him. 
Mercy turns to wrath. Sleeping vengeance now 
awakes. Rebels, once deaf to His call, now shall hear 
His voice. 



HIS LABOURS. 193 

* See the Judges hand arising, 
Filled with vengeance on His foes.' 

Jesus, whose charming and inviting voice once 
sounded in the Gospel, shall now pronounce their final 
doom — Depart! And how will you escape the dread- 
ful sentence? Horror and despair shall seize their 
guilty souls. And how will you escape the everlasting 
fire prepared for the devil and his angels ? Now they 
that are filthy will be filthy still. When ages on 
ages have rolled away, how will you escape the wrath 
to come? How will filthy and horrid blasphemers 
pay the still increasing debt, or pass the fixed gulf, or 
enter the pure and spotless regions of immortal life ? 

Once more, I entreat you, cast your thoughts for- 
ward into a boundless eternity, before you take the 
tremendous leap into the bottomless pit ; and re- 
member, that the great salvation is still within your 
reach. What must be the reflection of that sinnei 
who has lost his soul? — 6 Once I enjoyed a day of 
salvation— once I heard the offer of pardon ; but, 
wretch that I am, I rejected it.' 

He suffers on, millions of ages, and then reflects 
again : ' Once I enjoyed a day of salvation ; once, 
millions of ages back — I remember well the time — it 
was near the commencement of my being — I was for 
a moment on trial for eternity. I heard of heaven, 
and I heard of hell. I was warned to flee from the 
wrath to come ; but I neglected the great salvation.' 

Again, he suffers on millions and millions of ages, 
and then reflects again : £ Oh ! what a precious season 
I once enjoyed! but, alas! it is gone for ever. Oh ! 

M 



194 NETTLETON AND 

that I could once more hear the voice of the Saviour, 
and the sound of the Gospel ; but — 

• In that lone land of deep despair 

No Sabbath's heavenly light shall rise, 
No God regard your bitter prayer, 

Nor Saviour call you to the skies. 
No wonders to the dead are shewn, 

The wonders of redeeming love : 
No voice His glorious truth make known, 

Nor sings the bliss of climes above.' 

I look forward to blackness of darkness for ever 
— Eternity! — It is an ocean without a shore. Oh! 
eternity, eternity! But stop, my hearers; here you 
are out of hell. This is the time which thousands will 
lament for their neglect of salvation, through a long 
eternity. Awake, sinner ! ' Behold, now is the ac- 
cepted time !— behold, now is the day of salvation ! 
Now heaven, with all its glories, is brought within 
your reach. 

' Salvation, oh! the joyful sound.' 

Yet a little while, my hearers, and time with you 
will be no more. 

' Seize the kind promise while it waits, 
And march to Zion's heavenly gates ; 
Believe, and take the promised rest; 
Obey, and be for ever blest ' " 



On Romans xiii. 2, he thus pointedly addresses 
languid believers : — 

" Brethren ! are heaven and hell fables I If so, let 
us treat them as such. Or are they eternal realities? 
Whence, then, this seeming indifference to the inter- 
ests of the soul ? Do you verily believe that, within 



HIS LABOURS. 195 

a few days, you shall be in heaven, singing the song 
of redeeming love, or in hell with the devil and his 
angels? Have you seen your own danger, and fled 
for refuge from the wrath to come ; and do you feel 
no concern for the souls of others ? Or are there no 
sinners in this place? Have they all become right- 
eous ? Do all profess to know the Lord, from the least 
to the greatest ? Is there no prayerless family in this 
place, on which God has said : He will pour out His 
fury 1 — No prayerless youth, to whom God hath said : I 
will cast thee off for ever ? My brethren, if there is 
one impenitent sinner here who is in danger of going 
into that place of eternal torment, can you sleep ? One 
sinner in this house ! — one inhabitant of hell ! Solemn 
thought ! One soul in this house that will be for ever 
lost ! Who can it be ? Could you bear to hear the 
name ? ' Who among us shall dwell with devouring 
fire? Who among us shall dwell with everlasting 
burnings?' Have you not reason to believe that 
many are now living without hope, and without God 
in the world? ' Wide is the gate, and broad is the 
way which leadeth unto death, and many there be 
which go in thereat. Because strait is the gate, and 
narrow is the way, which leadeth unto life, and few 
there be that find it.' 

Wherever God pours out His Spirit, and calls up 
the attention of sinners to divine things, He will be 
inquired of by His children to do it for them. This 
He has taught us in His Word, and often in the 
language of His providence. This He has taught you 
in days that are past. It is high time for you to 
awake out of sleep, for others are awake. Sinners at 
a distance are alarmed, and hundreds are flocking to 



196 NETTLETON AND 

Christ. And can you sleep? Are there not souls 
here to be saved or lost for ever I And are not these 
souls as precious as others ? And is not God a prayer- 
hearing God? Hath He forgotten to be gracious? 
Is His mercy clean gone for ever ; and will He be 
favourable no more ? No, my brethren, ' the Lord's 
hand is not shortened that it cannot save; neither is 
His ear heavy that He cannot hear.' Come, then, 
4 ye that make mention of the Lord keep not silence, 
and give Him no rest, till He establish, and till He 
make Jerusalem a praise in the earth.' i For Zion's 
sake hold not your peace, and for Jerusalem's sake do 
not rest.' ' It is time to seek the Lord till He come 
and rain righteousness upon you.' And to your 
prayers, my brethren, fail not to add a friendly warn- 
ing to the sinner. 

You who know by experience the awful condition 
of a sinner out of Christ — who know that he must be 
lost, unless excited to inquire : '• What must I do to be 
saved ?' — have you not sorrow enough in your hearts 
for your brethren, your kindred according to the flesh, 
to take them by the hand, and say : Friends, I fear that 
all is not well with your souls — ye must be born 
again : prepare to meet your God ? Llave you not 
courage ? Dare you not act a part so friendly to the 
souls of men? How many, think ye, may be lost 
through your neglect? If we do not warn sinners, 
my brethren, God has warned us. He will make 
inquisition for blood. To every watchman on the 
walls of Zion, God saith : 'If thou speak not to warn 
the wicked ; the same wicked man shall die in his 
iniquity ; but his blood will I require at thine hand.' 
• What is your zeal, brethren, for the salvation of 



HIS LABOLTIS. 197 

souls, compared with that of the Son of God ? ' He 
beheld the city and wept over it.' 6 Jerusalem, 
Jerusalem ! ' 

* Did Christ o'er sinners weep, 
And shall our tears be dry ?' 

What is your zeal when compared with that of 
Paul ? ■ * I have great heaviness and continual sorrow 
in my heart for my brethren, my kindred according to 
the flesh.' < Many walk, of whom I have told you 
often, and now tell you even weeping, that they are 
the enemies of the cross of Christ.' There is a dread- 
ful storm of divine wrath coming upon the world of 
the ungodly. It is high time, then, to awake out of 
sleep, for ' their damnation slumbereth not.' 

Again, consider how long you have slept, and you 
will see that it is high time to awake. 

How many months, and of some may we not ask, 
how many years, have ye slept in God's vineyard? 
And still you continue to sleep away the day of sal- 
vation. Let me tell you, that your sleep is awfully 
dangerous. If not shortly awaked, God, in anger, will 
say: 'Let their eyes be darkened that they may not see.' 

Again, consider what time of day it is with you, 
and you will see that it is high time to awake. 

How long has your sun been up ? Your best 
season is already gone. With some, I perceive, the 
sun has already passed the meridian. Yes ; it is now 
hastening its rapid descent. Aged fathers ! your sun is 
now casting its last beams upon the mountains. i Yet 
a little while is the light with you.' ' Work while it 
is day ; the night cometh when no man can work.' 
If, then, you have any work to do — if you have any 
word to leave for your brethren, or for your children, 



198 NETTLETON AND 

they are now waiting to hear it. Delay not, for 
while I am speaking, the night is coming on. ' What- 
soever thy hand findeth to do, do it with thy might ; 
for there is no work, nor device, nor wisdom, nor 
knowledge in the grave, whither thou goest.' n 



He preached the doctrines of Calvinism fully and 
cordially, because he felt them, as well as believed 
them. But thus he addressed those who alleged 
their original sin as a palliation of guilty in a sermon 
on — 

Proverbs xxviii. 13. — 6 He that covereth his sins 
shall not prosper.' 

" Does the sinner plead that he did not make his 
own heart ? What an excuse is this ! Suppose your 
neighbour should injure you, and should plead, in his 
justification, that he did not make his own heart, — 
would you be satisfied with such an excuse ? Are 
you the only being who did not make his own 
heart % 

The principle involved in this excuse, if true, will 
exculpate every sinner in the universe. All the fallen 
angels may plead that they did not make their own 
hearts. 

Suppose a number of men in a boat. By some 
means one of them gets overboard. He exclaims : 
How came I here? No matter, says one of his 
friends, let us help you into the boat. No, says he, 
there is an important question first to be settled : how 
came I here ? We cannot tell, says his friend. There 
are different ways in which you may have got where 
you are. You may have jumped overboard — or you 
may have been thrown overboard — or you may have 



HIS LABOURS. 199 

fallen overboard in your sleep. But take hold of this 
rope. No, he replies, if you will not tell me how I 
came here, I am determined to drown." 



A full outline of a sermon on the Divine Decrees is 
preserved. 

Psalm xevii. 1. — ' The Lord reigneth, let the earth 
rejoice.' 

" The simple truth contained in these words is, that 
it is a matter of rejoicing that God governs the uni- 
verse. I shall not spend time at present in shewing 
what is implied in the government of God. I shall 
barely state, that He exercises absolute control over 
both the natural and moral world — that He ' worketh 
all things after the counsel of His own will' — and that 
no event, great or small, ever takes place which is not 
included in His eternal purpose, and which is not 
made to subserve His ultimate designs. 

My present object is to shew, that it is a matter of 
rejoicing that the Lord thus reigns. 

I am aware that it is not thus regarded by wicked 
men. There is no doctrine to which the natural 
heart is more bitterly opposed than that of the abso- 
lute sovereignty of Jehovah. 

Wicked men are willing that God should govern 
the natural world — that he should regulate the mo- 
tions of the planets, order the vicissitudes of day and 
night — of summer and winter — of seed time and har- 
vest, and perform His pleasure in the animal, veget- 
able, and mineral kingdoms. They do not object to 
the doctrine of God's decrees so far as it relates to 
the natural world merely. But when we speak of the 



200 NETTLETON AKD 

government of God over the moral world, the enmity of 
the heart is roused* ' What ! does God reign over 
moral agents ? ' 

All the objections which I have ever heard against 
the doctrine of decrees or election, may be reduced to 
this one : If God operates on the hearts of men, and 
determines their actions, how can they be free? 
Though the objection is stated in different forms, yet 
the whole difficulty is resolved into this. My hearers, 
am I bound to obviate this difficulty ? Does it lie 
against none but those who hold the doctrine of God's 
decrees ? We will drop the doctrine of decrees — how 
is it then ? Does God operate on the hearts of men, 
or does He not ? If not, then we must not pray that 
He would do it. 

No person can pray for himself without admitting 
that God can operate on his heart, and yet he be free. 
' Turn thou me, and I shall be turned 9 — -' Turn us, God 
of our salvation '- — ' Draw us and ive will run after thee ' 
— ' Create in me a clean heart, O God, and renew a right 
spirit within me.' These prayers are found in the 
Bible. But persons ought not to have prayed in this 
manner if God could not answer their prayers without 
destroying their free agency. Ought we to pray that 
God would destroy our freedom? — that He would 
make us machines? This no one will pretend. How, 
then, can we pray that God would work in us that 
which is well-pleasing in His sight, if, as the objection 
supposes, He cannot operate on our hearts without 
destroying our freedom? I would ask the objector: 
How he can pray for himself consistently with the 
views which he maintains ? Can he deem it right to 



HIS LABOURS. 201 

pray that God would do what he believes God has no 
power to do ? 

No person can pray for others, without admitting 
that God may operate on their hearts, and yet they be 
free. 

It is a doctrine clearly taught in the Scriptures, 
that a change of heart is absolutely necessary to pre- 
pare sinners for heaven. ' Except a man be born 
again he cannot see the kingdom of God.' We are 
also taught that God is the author of this change. 
' Born, not of blood, nor of the will of the flesh, nor of 
the will of man, but of God.' But if God cannot 
operate on the hearts of men without destroying their 
freedom, then we ought not to pray that God would 
renew the hearts of sinners. Surely we ought not to 
pray that God would convert men into machines. 
However wicked mankind may be, we cannot pray 
that God would stop them in their career of sin, be- 
cause He cannot do it without destroying their free- 
dom. When sinners have proud, stubborn, and rebel- 
lious hearts, we cannot pray that God would make 
them humble, submissive, and obedient ; because He 
cannot do it without converting them into machines. 

When sinners are invited to Christ, they all, with 
one consent, begin to make excuse. And Christ de- 
clared : ' Ye will not come to me that ye might have 
life.' Sinners, then, are in awful condition. They will 
not come to Christ, and God cannot make them will- 
ing without destroying their freedom. What shall be 
done ? It will be of no use to pray for them. Nor is 
it proper to pray for them ; for surely we ought not to 
pray that God would do what He is unable to do. 

We have dropped the doctrine of decrees, and the 



202 NETTLETON AND 

same difficulty still remains. The grand objection 
which is urged against the decrees of God, lies with 
equal force against the duty of prayer. If it be true, 
that those who hold the doctrine of decrees, make 
men machines, it is equally true of those who pray. 
' Therefore thou art inexcusable, O man, whosoever 
thou art that judgest; for wherein thou judgest an- 
other, thou condemnest thyself; for thou that judgest, 
dost the same thing.' 

Now, whether we can see how God operates upon 
the hearts of free agents or not, it makes no differ- 
ence. We know but very little of the mode of divine 
operation. The question is : Does God govern ' all 
His creatures and all their actions ? ' Does He go- 
vern the actions of wicked men and devils ? 

No, says one ; He cannot do it without destroying 
their freedom. 

No, says another ; He cannot do it without be- 
coming the author of sin. 

My present object is not to prove the doctrine that 
God does reign over all His creatures ; but to shew 
that it is a desirable thing ; and that if He can and 
does thus reign, it is matter of rejoicing; and that if 
He does not thus reign, it is matter of mourning and 
lamentation. 

If indeed God cannot govern human beings with- 
out destroying their freedom, or becoming the author 
of sin, and if He must resign His dominion over them, 
or let them alone, the universe is truly in a melan- 
choly condition. Let us for a moment contemplate 
the condition we are in. Cast your eyes abroad, and 
see how the wickedness of men prevails. The adver- 
sary of souls goeth about as a roaring lion, seeking 



HIS LABOURS. 203 

whom he may devour. What, then, shall be done ? 
God cannot govern these things, it is said, without 
becoming the author of sin. The Church of Christ is 
truly in a lamentable condition. What will become 
of the Church we know not, for the devil has come 
down with great wrath. He will do all he can to 
destroy the kingdom of Christ on earth. He will do 
all he can to destroy heaven itself. What shall be 
done ? We live under a government which can afford 
us no protection. Wicked men and devils are let 
loose upon us. They have entered the dominions 
of Jehovah, and are fast subverting His kingdom. 
Nothing can be done. The work of desolation must 
go on through eternity, for God cannot control the 
actions of His creatures without destroying their free- 
dom, or becoming the author of sin. Thus, my hearers, 
you see the condition we are in. It is gloomy and 
awful beyond description. And is it so ? Must God 
for ever look with regret and grief upon His creation, 
because He cannot stay the work of ruin carried on 
by His rebellious creatures ? 

That wicked men and devils very much need a 
governor — one who can control them at pleasure — 
you must, I think, be convinced. And why, then, do 
you object to the absolute supremacy of Jehovah? 
Is not God qualified to reign ? 

He is infinitely wise. He knows perfectly what 
is for the best. There can be no objection to His 
government on this ground. 

He is infinitely good. He is disposed to do every- 
thing in the best possible manner. In this respect 
He is qualified to reign. 

The only question relates to His power. But His 



204 NETTLETON AND 

power is as infinite as His wisdom and goodness. 
All things are possible with Him. All His creatures 
are the workmanship of His hands. And has He 
made creatures whom He cannot govern? No, my 
hearers, the Lord reigneth. ' He sits on no precarious 
throne.' 'He doeth according to His will in the 
army of heaven, and among the inhabitants of the 
earth ; and none can stay His hand, or say unto Him : 
What doest thou V 

1 Rejoice, the Lord is King, 
Your God and King adore ; 
Mortals, give thanks and sing, 
And triumph evermore. 
Lift up the heart, 

Lift up the voice ; 
Rejoice aloud, 
Ye saints, rejoice.' " 



The perseverance of the saints is thus defended in a 
sermon on Philippians i. 6 : — 

" 1. It is said : That if Christians believe that their 
salvation is certainly secured^ they will feel that it is 
no matter how they live. 

This objection involves the grossest absurdity. It 
may be thus expressed : If we believe we shall 
certainly persevere, it is no matter how we live ; 
because we shall certainly persevere, whether we 
persevere or not. If the righteous shall hold on his 
way, it is no matter if he stops, or even goes back. 
Nor is the supposition, that the belief of this doctrine 
tends to make the Christian careless, less absurd. It 
is true, that the formal professor, the self-righteous, 
the hypocrite, and all who esteem the service of God 
a weariness, and who are building their hopes of 
heaven on the sand, may think to find some relief in 



HIS LABOURS. 205 

this doctrine. But the person who can thus pervert 
this doctrine has no evidence that he is a child of 
God. The objection involves this plain absurdity: I 
have evidence that I love God and the duties of 
religion ; and now, since I shall certainly continue to 
love God and the duties of religion, I care nothing 
about the honour of God and the duties of religion. 

This objection, if made sincerely, is likely to 
prove that the objector has no religion, and that he 
would be glad to give up all attention to the duties of 
religion as an intolerable burden. No one who feels 
disposed to make this objection can possibly have 
good evidence that a work of grace has been begun in 
his soul. On the contrary, this disposition itself is 
positive evidence against him. Besides, there are 
many zealous Christians who firmly believe this doc- 
trine. I adduce Paul as an example. He says : ' I 
am persuaded that neither life nor death shall be able 
to separate us from the love of God,' And yet Paul was 
not a careless Christian. 

2. The following passage of Scripture has been 
supposed to militate against the doctrine of the saints' 
perseverance : — ' For it is impossible for those who were 
once enlightened, and have tasted of the heavenly gift, and 
were made partakers of the Holy Ghost, and have tasted 
of the good word of God, and the powers of the world to 
come, if they shall fall away, to renew them again to repent- 
ance.'' — Heb. vi. 4-6. 

It may admit of a question, whether this passage 
was intended to describe the experience of real Christ- 
ians ? There is nothing said respecting their love to 
God, their faith in Christ, and their repentance for 
sin, which are the common evidences of regeneration. 



206 NETTLETON AND 

If the text was intended to describe the condition of 
those only who have been greatly enlightened and 
outwardly reformed, it proves nothing against the 
doctrine we are considering. But if it was intended 
to describe the experience of real Christians, it is only 
hypothetical. It does not affirm that any such ever 
did, or ever will, fall away. It barely states what the 
consequence would be if they should fall away. 

But, it may be said, if Paul was not fearful that 
those Christians to whom he wrote would fall away — 
if he was persuaded that they would persevere — why 
did he speak in this manner ? I answer : Paul was 
persuaded that they would persevere, and yet he did 
speak in this manner. Anticipating this very ob- 
jection, he adds : i But, beloved, we are persuaded 
better things of you, and things that accompany sal- 
vation, though we thus speak' This passage, therefore, 
taken in connexion with the context, goes to establish 
the doctrine which we are considering. For Paul 
here declares his full persuasion, that his Hebrew 
brethren had experienced something which was infal- 
libly connected with their final salvation. 

3. It is said the Scriptures mention cases of total 
and final apostacy, such as Hymeneus, Philetus, Alex- 
ander, Demas, Saul, Judas, and others. 

In reply to this objection, I would say, that the 
lives of these persons clearly proved that they never 
were true saints. Their case is described by the 
apostle : ' They went out from us, but they were not 
of us ; for if they had been of us, they would, no 
doubt, have continued with us/ (1 John ii. 19.) It 
seems that, in the opinion of the inspired apostle, there 
could be no doubt of the perseverance of true believers. 



HIS LABOURS. 207 

Besides, when the wicked shall all be assembled on 
the left hand of Christ at the day of judgment, there 
will not be found among them one whom Christ ever 
did acknowledge as His disciple. Although it is now 
maintained that Saul, and Judas, and others, were 
once real saints, and although they may stand up at 
the last day and plead for themselves, saying : ' Lord, 
Lord, have we not prophesied in thy name, and in thy 
name cast out devils, and in thy name done many won- 
derful works V — He will profess unto them : ' I never 
knew you ; depart from me, ye that work iniquity.' 

I shall dismiss the objections with a short contrast. 

On the one hand it is said : ' He that believeth 
and is baptized shall be saved.' 

On the other hand it is said : He may be lost. 

On the one hand : ' Verily, verily, I say unto you, 
He that believeth on the Son of God hath everlasting 
life, and shall not come into condemnation.' 

On the other : He may be condemned. 

On the one hand : ' There is, therefore, no con- 
demnation to them that are in Christ Jesus.' 

On the other : They may be condemned. 

On the one hand : ' The Gospel is the power of 
God unto salvation to every one that believeth.' 

On the other : Some who believe will be lost. 

On the one hand : ' Whosoever liveth and believeth 
in me shall never die. Belie vest thou this V 

On the other : No, we do not believe it ! 

Inferences. 

1. We see a reason why angels rejoice at the 
repentance of one sinner. If angels did not believe 
this doctrine, they could have no ground on which 



208 NETTLETON AND 

to rejoice. They must wait till the sinner gets to 
heaven.* 

The true penitent will certainly arrive safe at the 
mansions of the blessed. A firm belief of this doc- 
trine lays the only foundation for joy in heaven over 
his repentance. If angels did not believe this doc- 
trine, their joy would be unfounded. Their language 
would be : That sinner has truly repented. He is 
now a child of God — an heir of heaven. But whether 
he will ever reach this happy place — whether he will 
ever sing with us in glory, is a matter of great un- 
certainty. He may yet become a child of the devil, 
and an heir of hell. Could we know that he would 
certainly arrive safe at heaven, we might now tune 
our harps, and sing : Glory to God in the highest. But 
since we have already been disappointed, and devils 
and damned spirits are now triumphing over some at 
whose repentance we once rejoiced, it is best to wait 
and see how he holds out. Hear them triumph in the 
regions of despair : ' Ye angels/ say they, ' ye may 
suspend your songs, and hang up your harps. Let 
your joy be turned into mourning. Victory is ours.' 

What think ye, my hearers ? Has there been joy 
in heaven over some who are now in hell f If they 
so rejoiced at the news of the sinner's repentance, 
what messenger shall carry back the mournful tidings 
that he is lost f ' 

* A short conversation on this subject, of the following import, was 
mentioned by Dr. N in another sermon :— 

" A person who denied this doctrine was expressing his joy in believ- 
ing He was interrogated on this subject : ' Why do you rejoice, my 
friend? Do you think there is any certain connexion between your be- 
lieving now, and your final salvation ?' He perceived that, if he answered 
in the affirmative, he must admit the doctrine ; and so he replied in the 
negative. The question was then put to him : ' If there is no certain con- 



HIS LABOURS. 209 

He often vindicated and enforced the sovereignty 
of divine grace, electing wheresoever and whomsoever 
the Lord pleaseth. The following is a specimen of 
his mode of address on such occasions : — 

Luke xiv. 18. — 'And they all with one consent 
began to make excuse.' 

" Much as unrenewed men may differ in other 
respects, there is one thing in which they are all 
agreed. When invited to come to Christ, they all 
with one consent begin to make excuse. They do not 
say, in plain terms, that they will not come. But 
they plead some reason to justify themselves in re- 
fusing to come. 



nexion between your present belief, and your final salvation, why do you 
rejoice ?' Re replied : ' Because my sins are forgiven.' ' But why rejoice 
because your sins are forgiven ? You say you have no evidence that you 
are not to suffer in hell for your sins after all. Why rejoice because your 
sins are forgiven?' ' Why, if I am faithful, if I persevere to the end, I 
shall be saved.' ' Very true ; unless you persevere you cannot be saved. 
But what reason have you to conclude that you shall persevere? What 
makes you so confident that you shall be saved ? Shew us the ground of 
your confidence. Do you trust in your own resolutions ?' — ' No.' ' Well, 
what then ? Do you trust in the stability of your own will ? Do you feel 
superior to the power of temptation ? Do you think you are a person of 
such decision, such stability and firmness, that, when you undertake the 
work, you shall certainly go through with it ? Is this the reason you have to 
think that you shall persevere and be saved ?'— ' No.' ' Well, what then? 
What reason have you to think you should be faithful— that you shall per- 
severe and be saved? If God is not first faithful to you, you will not be 
faithful to Him.' And, my hearers, he could see no reason why he should 
rejoice. He could find no rest for the sole of his foot, until he was driven 
back on the ground of our text.—' Being confident of this very thing, that He 
which hath begun a good work in you will perform it until the day of Jesus 
Christ' And, my hearers, what evidence have you that you shall perse- 
vere ? Do you trust in yourselves ? You lean on a broken reed ; you 
build on the sand There is depravity enough in your hearts to sink you 
to hell if left to yourselves If you have never seen and felt this awful 
truth, you have never yet seen your own hearts, nor been thoroughly 
awakened. If you have not felt this awful truth, you have not yet been 
driven out of yourselves— not yet left the stronghold of self-righteous de- 
ception—not yet fled for refuge to lay hold on the hope set before you." 

N 



210 NETTLETON AND 

That we may view this matter in a clear point of 
light, let us look at the parable of which the text is a 
part. 

' A certain man made a great supper, and bade many : 
and sent his servant at supper- time, to say to them that 
were bidden, Come, for all things are now ready. 9 

The servant, faithful to his orders, delivered his 
message to one. He said to the servant : 'I have bought 
a piece of ground, and must needs go and see it.' You 
know it is our duty to take care of our worldly interests. 
This I am bound to do ; and this, I trust, is a suffi- 
cient reason for declining the invitation. ' I pray thee 
have me excused.'' 

The servant goes to another, and receives a similar 
answer : 1 1 have bought five yoke of oxen, and I go to 
prove them. I pray thee have me excused.'' He goes to 
a third ; he pleads a different excuse : ' I have married 
a wife ; and therefore I cannot come.' 

At length the servant begins to expostulate with 
them. He speaks of the expensive entertainment 
which his master has made. . He tells them that there 
is sufficient for all who will come, and that everything 
is prepared in the best possible manner. ' All things 
are now ready. J My master is liberal : the invitation 
is free. Whosoever will, may come and take without 
money and without price. Thus he attempts to allure 
them. 

Finding no success, he tries a different method. 
He attempts to alarm their fears, by pointing them to 
the consequences of a refusal. He informs them that 
his master will be displeased, and that fearful conse- 
quences will follow. This also proves ineffectual. 
Perceiving that no considerations which he can present 



HIS LABOURS. 211 

to their minds have any influence to persuade them, 
the servant at length speaks in plain terms : You are 
all so opposed to my master, that not one of you ever 
will come, unless my master comes and brings you. 
On hearing this, one of the persons invited becomes 
angry, and begins to dispute with the servant. Did 
you not tell us, says he, that we are freely invited, 
and that whosoever will may come ? 

I did, replies the servant ; and so it is. You are 
all freely invited. Nay, you are commanded to come, 
and threatened with a fearful punishment if you do not 
come. But since my master has made such large pro- 
vision, he is determined that it shall not be lost. And 
as all my arguments prove ineffectual, and I cannot 
persuade one of you to come, he has determined to 
exert his own power on a certain number, and make 
them willing. 

Then your master is partial, and does not give us 
all an equal opportunity to come to the feast. 

The servant replies : You just now acknowledged 
that all were freely invited, and that whosoever will 
may come. Have you any reason to find fault be- 
cause you are left to your own choice? Will you 
find fault even if my master has not determined to 
make you willing to come ? 

The other replies : I do not believe your master 
has determined to make any willing. I believe that 
all are left to their own choice. 

Why, then, replies the servant, do you not come? 
If no special power is necessary to make you willing, 
why do you stand making excuses ? Why do you not 
come now? I tell you again, you are so opposed, 
that you never will come, unless my master exerts his 



212 NETTLETON AND 

power to make you willing. And there is but one 
way for you to prove my declaration false ; and that 
is, to come. Now, contradict what I say by coming 
of your own accord. I call upon you to do it ; and 
again I repeat the assertion, that you never will do it 
unless my master makes you willing. 

But instead of coming to the feast, he stands dis- 
puting with the servant : How discouragingly you 
talk. You tell us, if your master has not determined 
to make us willing, we never shall be willing. Is not 
this a discouraging doctrine ? 

If it is discouraging, the servant replies, to hear 
that my master has determined to make some willing, 
and to leave others to their own choice, let us suppose 
that he has not determined to make any willing, but 
to leave all to their own choice. Is this more encour- 
aging? 

He now pleads another excuse. He says : If your 
master has not determined to make me willing to 
come to the feast, I cannot come. How can I? 

This, replies the servant, is giving up the point. If 
you cannot come, unless my master makes you will- 
ing, then what I said is true — that you never will 
come unless he makes you willing. And remember, 
your opposition is all that hinders. You labour under 
no other inability. 

But, says the other, if your master has not deter- 
mined that I shall come, I cannot, and I am not to 
blame. 

It is your duty to come, says the servant, whether 
he has determined to make you willing or not. Thou- 
sands who have been invited, have never come, nor 
has my master made them willing, and he has 



HIS LABOURS. 213 

punished them for not coming. And thus he will deal 
with you ; and I leave you to settle the matter with 
him." 



He preached from Acts xviii. 10. — s I have much 
people in this city.' In this sermon he undertakes to 
shew, that " The doctrine of Election furnishes the 
only ground of encouragement to the use of means." 
This position he establishes by shewing the utter ineffi- 
cacy of all means when not accompanied by the blessing 
of God. The following is the close of the sermon : — 

" From this subject we may infer the mistake of those 
who consider the doctrine of Election a discouraging 
doctrine. Are there not many present who are still 
without God and without hope in the world ? They 
have spent the best of their days in sin. All means 
have hitherto proved ineffectual. So many years of 
their probation have gone, and they are still enemies 
of God. They have heard the Gospel, and have re- 
jected it. Permit me to summon these individuals to 
the bar of their own consciences. 

I would ask you : What reason have you to believe 
that the Gospel which you have heard in vain for so 
many years, will take effect when your hearts are still 
more hard ? I would that you might feel the diffi- 
culty. We have no more powerful means than those 
which have already been used. Now, if you deny 
the doctrine of election, where is your hope? We 
will suppose that the doctrine is not true — that God 
will leave you to do as you have done, and leave the 
means to operate as they have done. Is this encour- 
aging? Deny the doctrine of election, and there is 



214 NETTLETON AND 

not a sinner in this assembly who has the least reason 
to conclude that he shall ever be saved. 

Perhaps some of my hearers are displeased with 
this doctrine, and hope that it is not true. Then let 
me address you on your own ground. Whether this 
doctrine be true or false, it is an eternal truth, ac- 
knowledged by all, that ' Except ye repent, ye shall all 
likewise perish? Strike out the doctrine of election, yet 
the doctrine of regeneration is true. Q Verily r , verily, I 
say unto you, Except a man he horn again, he cannot see the 
kingdom of GocU Strike out the doctrine of election, 
and let the means operate just as they have done, jet 
the doctrine of faith is true. 4 He that helieveth not shall 
he damned? Here is a given character, which all the 
heirs of salvation must possess. Now, you are at lib- 
erty to become Christians on the easiest plan you can, 
If you will repent and believe, and be born again, you 
shall be saved, whatever may become of the doctrine 
of election. 

But why have you not repented and believed, and 
become Christians already? "Why do you stand dis- 
puting about this doctrine, when you know that you 
must repent and believe, and be born again, or be lost? 
What will your disputing about this doctrine accom- 
plish ? If it be true, disputing will not alter it. Is it 
necessary for you to prove the doctrine to be false be- 
fore you can repent ? If you will repent, the doctrine 
of election will not hurt you if it be true. But if it be 
not true, then you have got to repent, and believe, 
and be born again, without it ; and it is high time 
that you were in earnest on the subject. 

If you say you cannot repent unless God grant 
you repentance ; that is the same as to say, you can- 



HIS LABOURS. 215 

not repent unless the doctrine of election is true. For, 
if the doctrine of election is not true, it is certain that 
God has not determined to grant repentance to one of 
the human race. If this doctrine is not true, it is 
certain that God has not determined to grant you re- 
pentance. 

Instead of troubling yourselves about the doctrine 
of election, I will shew you a more excellent way. 
Begin to trouble yourselves about your own wicked 
hearts. The day of salvation is drawing to a close ; 
and what have you done ? and where are you now ? 
Hitherto you have rejected all the melting invitations 
of a bleeding Saviour ; and where are you now % 
Hitherto you have resisted the Holy Ghost ; and where 
are you now ? 

In spite of the offers of Heaven — the calls of a 
bleeding Saviour — the invitations, commands, and 
threatenings of Almighty God, you have hitherto re- 
sisted ; and will you continue to force your way down 
to hell ? There is but a gleam of hope. l Turn ye, 
turn ye, why will ye die % 9 

Come, O thou Spirit of the Lord, and breathe upon 
these slain, that they may live." 



The apparent inconsistency of pressing home duty, 
while preaching special grace, is thus repelled (in a ser- 
mon on Jer. xxxi. 19 : ' Surely after I was turned, I 
repented ') by the example of our glorious Master. 

" Permit me here to remark, I have not asserted 
that the sinner is not under obligation to repent pre- 
vious to regeneration. It is unquestionably the duty 
of every sinner immediately to repent. We are not 
considering now what is duty, but what is fact. It is 



216 NETTLETON AND 

the duty of sinners to do many things which they 
never have done, and which some of them never will 
do. It is their duty to stop sinning, and to love God 
with all the heart, soul, mind, and strength. So it is 
their duty to repent without delay. But they have 
not done it, and some of them never will. 

By this time some of my hearers will perceive a 
great difficulty in this subject. It is this : ' If sinners 
do not repent previous to regeneration, then you call 
on them to do what it requires almighty power to in- 
fluence them to do.' This difficulty is not peculiar to 
this subject. It runs through the whole system of 
evangelical truth. 

There are many who think they see a great incon- 
sistency in the preaching of ministers. ' Ministers,' 
they say, ' contradict themselves — they say and un- 
say — they tell us to do, and then tell us we cannot 
do — they call upon sinners to believe and repent, and 
then tell them that faith and repentance are the gift 
of God — they call on them to come to Christ, and 
then tell them that they cannot come.' 

That some do preach in this manner, cannot be 
denied. I well recollect an instance. A celebrated 
preacher, in one of His discourses used this language : 
' Come unto me, all ye that labour and are heavy laden, 
and I will give you rest.' In another discourse, this 
same preacher said : ' No man can come unto me ex- 
cept the Father which hath sent me draw him.' Now, 
what think you, my hearers, of such preaching, and 
of such a preacher ? What would you have said had 
you been present and heard Him ? Would you 
have charged Him with contradicting himself? This 
preacher, you will remember, was none other than the 



HIS LABOURS. 217 

Lord Jesus Christ ! And, I have no doubt, that many 
ministers have followed His example, and been guilty 
of the same self-contradiction, if you call it such. 

Now, my hearers, what will you say ? Will you 
say that the difficulty, so far as it relates to Christ's 
preaching, can be easily explained ? If it can, it can 
also be explained in reference to the preaching of 
others ; and there is no cause of complaint. Or will 
you boldly assert that Christ contradicted himself? If 
you take this ground, you turn infidels at once. Or, 
will you say that you believe Christ to be consistent 
with himself, whether you can explain the difficulty 
or not ? If so, why not say the same in regard to the 
preaching of His ministers, who preach in the same 
manner ? I wish you to remember, that the difficulty 
complained of existed in our Saviour's preaching." 



But now, hear how he preached an unfettered Gos- 
pel, welcome to all returning sinners, from a sermon 
on Luke xv. 11-25 : — 

" The father was affected with what he saw. He 
said nothing, but ran. Mercy is swift. But what did 
he see ? And why did he run I Yonder, at a dis- 
tance you may see him. Come, anxious sinners — 
come, careless sinners, all assemble round, and behold 
this sight. Yonder is something worthy of your no- 
tice. Borne down with distress, he has long been a 
wretched wanderer from his father's house — has 
squandered his substance — is worn down with hard 
labour in the service of the vilest of masters — has 
left all his sinful companions — is coming directly from 
the field, and from the mean employment of feeding 
swine — is famished, and just ready to perish with 



218 NETTLETON AND 

hunger, and has not a friend to help him. Borne 
down under a sense of his sins, he moves slowly along, 
while his father hastens to meet him, Ashamed and 
confounded you see him coming home, just as he is, 
in all his poverty and rags. In this situation, ' his 
father met him, fell on his neck, and kissed him. 9 What 
a meeting this ! Is it possible % Yes ; for it is the 
compassion of God. Not a frown is seen on the 
father's face — not an angry word drops from his 
lips. 

With what kind reception does the poor broken- 
hearted sinner meet who goes home to God just as he 
is ! But a little while since, you saw him arise to go to 
his Father, that he might make his acknowledgment. 
But before he has time to carry his resolution fully 
into effect, he is graciously received. But does he 
keep back his confession? Listen — what do you hear? 
' Father, I have sinned against Heaven and in thy sight, and 
am no more worthy to be called thy son 9 But why this 
confession, since he is already received to favour? 
Because a sense of pardon, so far from lessening, tends 
only to increase the sorrow of the penitent. He es- 
teems it a privilege to confess his sins. This confes- 
sion of the prodigal is a striking example of genuine 
repentance. You will perceive that it was not 
prompted by a slavish fear of punishment; for his 
father had already kindly received him. Thus it is 
with every true penitent. If there were no future 
punishment, he would still confess his sins with godly 
sorrow. Though forgiven of God, he will feel that 
he can never forgive himself. When the prodigal 
first adopted his resolution, he intended, after confess- 
ing his sins, to petition for a low place among his 



HIS LABOURS. 219 

father's hired servants. But before he had time to 
offer his petition, he was interrupted by his father." 



He urges Christ's call to every sinner in a sermon 
on Revelation iii. 20 : — 

" The sinner sometimes says : I am willing to re- 
ceive Christ, but He is not willing to receive me. But 
what says the text? ' Behold, I stand at the door, and 
knock.' Does not this imply His readiness and wil- 
lingness to come in ? Nor is this all. He calls : * Open 
unto me — open unto me.' Nor is this all. He says : 
' If any man hear my voice and open the door, I will 
come in.' He positively declares that He is willing. 
Nor is this all. You may say : I am such a great 
sinner — I have rejected Him so long, that He will not 
receive me now. But what says the Saviour | ' If 
any man hear my voice ' — vile as he may be, if he is 
on this side of hell — ' if any man hear my voice and 
open the door, I will come in to him, and sup with 
him, and he with me.' 

If you are not now a Christian, permit me to say, 
that you have never yet heard His voice, nor opened 
the door, nor been willing to receive Him. You have 
never complied with the invitation in the text. The 
Saviour is ready and willing ; but you will not come to 
Him, that you might have life. 

Behold your danger. The Saviour stands at your 
door. He does not sit. He stands ready to enter, or 
ready to depart. How long would you stand at the 
door of your neighbour asking for admittance, if he 
should bar and bolt you out? And how long has 
Christ stood knocking ? Even till His head is tilled 
with the dew, and His locks with the drops of the 



220 NETTLETON AND 

night. But He will not stand long. There will be a 
last knock. The Saviour can do without you ; but 
you cannot do without Him. He may say, as He 
once said to the Jews : ' I go my way. Ye shall seek 
me, and shall die in your sins.' How often ' /would/ 
and ' ye would not.' ' Behold, your house is left unto 
you desolate.' 

I repeat, sinner, there will be a last knock at the 
door of your heart." 

And thus he shuts up the sinner, in an appeal 
grounded on 2 Corinthians v. 20 : — 

" Are you pleased with the terms of salvation ? If 
you are, you have doubtless complied with them. 
Have you repented and believed in Christ ? If not, 
why? No reason can be assigned but the opposition 
of your hearts. If you were pleased with the terms 
of salvation, you would not remain in impenitence and 
unbelief another moment. 

Many, I am aware, express strong desires for salva- 
tion, and sometimes say they would give all the world, 
if they had it, for an interest in the divine favour, 
while they have never found in their hearts to feel the 
least degree of contrition for their sins, or the least 
degree of love and gratitude to the God who made 
them, and the Saviour who died for them. Whatever 
value such individuals may place on a heaven of eter- 
nal happiness, they do actually prefer sin to all things 
else ; and, in spite of the offers of eternal life, the calls 
of a bleeding Saviour, the invitations, commands, and 
threatenings of Almighty God, they are now forcing 
their way down to eternal perdition. What, now, is 
the cause of this enmity between you and God ? Has 



HIS LABOURS. 221 

God ever injured you ? Has He ever dealt unkindly 
with you? What have you to allege against His 
character, against His law, or against this treaty of 
peace ? 

Do you ask what God requires of you ! The answer 
is plain : ' Be ye reconciled to God.' This is what 
God claims. And from this we cannot depart without 
entering on forbidden ground. He claims the heart. 
And from this we cannot depart without disloyalty to 
God. Individuals and nations may negociate a treaty 
of peace, though the heart be not engaged : an out- 
ward reconciliation may be effected, while the heart 
remains the same. But not so with God. He looketh 
on the heart. If that be withheld, ' To what purpose 
is the multitude of your sacrifices unto me, saith the 
Lord ? ' If the heart be not engaged, however sinners 
may treat about a reconciliation, their insolence is met 
with this repulsive demand : i Who hath required this 
at your hand?' Without this, not a step can be 
taken towards settling your peace with God. 

And now, all things are ready, an d God is inviting 
and beseeching you to accept His mercy ? What is 
the reply of your heart ? Do you not like the terms 
of this treaty ? You are required only to be reconciled 
to God. What can be more reasonable than this ? Is 
it hard that you should be required to love God ? — to 
feel sorrow for sin ? — to confess and forsake it ? Is 
this hard ? Or is sin so lovely and so desirable that it 
appears hard and unreasonable that you should be 
required to hate and oppose it with all your heart? 
Why, then, will you not renounce it ? Is sin so noble 
a thing in itself, and so desirable in its consequences, 
that you cannot part with it — that you will lay down 



222 NETTLETON AND 

your life — your eternal life for its sake ? Your love of 
sin is all the excuse you have, or can have. Or will 
you plead your inability ? What ! Cannot be recon- 
ciled to God ! Cannot feel sorrow for sin ! Cannot 
cease to rebel against the King of heaven ! What an 
acknowledgment is this ! Out of thine own mouth 
wilt thou be condemned. If, indeed, you are so op- 
posed to God that you cannot feel sorrow for sin, this 
is the very reason why you ought to be condemned. 
The harder it is for you to repent and love God, the 
more wicked you are, and the greater will be your 
condemnation. 

God himself is beseeching you to be reconciled. 
And why do you not obey ? Have your pride and 
stubbornness risen to such a pitch that you will not 
do the most reasonable thing, though God beseeches 
you ? 

In the name of God I come to beseech you to be 
reconciled." 



He remarks, as to kindliness of tone, in his discourse 
on Luke xvi. 19, that even in speaking to a man in 
hell, no harsh words are used. " Son, remember /" is 
Abraham's address to him, though he was lost for 
ever. How tenderly he could preach himself, often 
appears in his applications. The following passage 
may shew it. The text is — 

Numbers x. 29. 

He shews : I. Christians are journeying. H. Christ- 
ians desire others, and especially their kindred, to 
journey with them. HI. To those whom they cannot 



HIS LABOURS. 223 

persuade to accompany them, they must give the 
parting hand. And thus he appeals : — 

" When our friends leave us, and remove only to a 
distant country, never more expecting to return, how 
solemn is the hour of separation ! It awakens the 
tenderest feelings of the heart. But, my hearers, such 
a parting is but a faint emblem of what, in reality, is 
now transpiring among us. Did you never look for- 
ward with a deep concern to the separations of the 
last great day ! Have you ever thought of different 
members of the same family, standing one on the 
right hand, and the other on the left of the Judge I 
And did you not feel a solemn dread, lest, perhaps, 
you should be found on the left hand ? That awful 
separation which determines the eternal destiny of 
every soul, takes place first in our world. It is now 
taking place in this revival — in this assembly. That 
change of heart which is necessary to fit the sinner for 
heaven, must take place on earth, in this life, or never. 
And a change of heart among sinners now, will, of 
course, produce a change of views, and feelings, and 
pursuits, which will end in a separation of intimate 
friends. At such a season, many who feel little or no 
concern for their own souls, are wont to complain of 
being neglected by their former friends, who have be- 
come the subjects of divine grace. They imagine, that 
those who have embraced the Gospel, have ceased to 
love them. 

Let me tell you, they do not love you less, but 
they love the Saviour more. They cannot accommo- 
date themselves to your feelings and wishes consist- 
ently with their attachment to Him. They cannot 
make you their intimate associates as formerly, unless 



224 NETTLETON AND 

they change their character, or you change yours. 
With them ' old things are passed away, and all 
things are become new.' They have lost their relish 
for the pleasures of sin — the amusements and vanities 
of this world. They have set their affections on things 
above, not on things on the earth. In this sense, they 
' are dead, and their life is hid with Christ in God/ 
They are no longer ' conformed to this world,' but 
' transformed by the renewing of [their] mind.' If 
you will not follow them, take up the subject of re- 
ligion, and become Christians in solemn earnest, they 
must, in this sense, forsake you. In such a case, 
Christ requires them to forsake father and mother, 
and wife and children, and all that a man hath, or he 
cannot be His disciple. A separation of views and 
feelings, of interests and pursuits, must take place, 
if you will not accompany them ; or they must die with 
you in the wilderness, and never enter heaven. If 
you will not go with them to heaven, do you wish 
them to drop the subject of religion — to awaken again 
the terrors of a guilty conscience — to plant thorns on 
a dying pillow — to barter away the joys of heaven, 
and go to hell merely to keep you company? Will 
you urge the wonted affection of a brother, or a sister, 
or the ties of former friendship f Will you put them 
on trial of their friendship, their humanity, or their 
politeness, as some unfeeling wretches have done? 
That they love you still, their bursting hearts and 
streaming eyes, when they speak of you, tell. In their 
name, and while, as I doubt not, their prayers are 
solemnly offered for the success of the invitation, I 
now renew to every one of you the invitation : ' Come 
thou with us and we will do thee good ; for the Lord 



HIS LABOURS. 225 

hath spoken good concerning Israel.' i Leave us not, 
we pray thee, and it shall be, if -thou go with us, that 
what goodness the Lord shall do unto us, the same He 
will do unto thee.' He will wash you in the same 
atoning blood, sanctify you by the same Spirit. He 
will grant you the same grace, the same peace of 
conscience, and joy in the Holy Ghost. He will 
meet you at the same throne of grace, will guide you 
by the same counsel, and, at last, receive you to the 
same glory. 

'And thou, my son, know thou the God of thy 
father, and serve Him with a perfect heart, and with 
a willing mind ; if thou seek Him, He will be found of 
thee ; but if thou forsake Him, He will cast thee off 
for ever.' Ye children, for whom I travail in birth 
again — did you know the feelings of a parent's heart — 
' Come thou with us,' ' and my heart shall rejoice, 
even mine.' And ye parents, too — did you know the 
heart of a child that has left all for Christ — He calls, 
and I must go. Though I love you none the less, yet 
I love Him more than father or mother. Leave me 
not, I pray you. I need your help, your counsels, 
and your prayers. My father, my mother, come thou 
with us. 

And thou, too, my bosom companion, the partner 
of my sorrows and my joys, 6 Come thou with us.' 
Let us adopt the resolution together : ' As for me and 
my house, we will serve the Lord.' Though I love 
you no less than ever, yet I love my Saviour more 
than all. Leave me not. 

And ye, too, the companions of my youthful days, 
and companions, too, in sin, I have seen my folly, and 
my sport is ended. Often have I invited, and you 

O 



226 NETTLETON AND 

would never refuse. You, too, have invited me, and 
I a thousand times have cheerfully complied. One 
more invitation and I have done : ; Come thou with us.' 
The Church on earth invites ; and the spirits of just 
men made perfect, and all the hosts of heaven invite 
you. ' The Spirit and the bride say, Come. And let 
him that heareth say, Come. And let him that is athirst 
come. And whosoever will, let him take the water of 
life freely.' If you leave us, the fault will be your own. 
We desire your company, and pray for your con- 
version, and all heaven stoops to invite you. If at 
last you have no part in that kingdom to which we 
are bound, it will be because you loved the world, and 
preferred the pleasures of sin for a season. 

Thus, in the name of all the subjects of this revival, 
have I given the invitation to their friends and com- 
panions to journey with them ; and, I must add, in 
the name of this church, and in the name of my Lord 
and Master. And must I leave you here ? If it 
must be so, my hearers, then duty requires me to call 
even upon your nearest and dearest companions, who 
have commenced their heavenly journey, to stay not 
a moment for you. 

1 Cease, ye pilgrims, cease to mourn, 
Press onward to the prize.' 

Dry your tears, and let nothing hinder you from 
following the steps of your leader. Obey implicitly 
every command of His. Thwart all the wishes, resist 
all the entreaties, endure all the frowns, and renounce 
entirely the society of your dearest earthly com- 
panions, rather than neglect the least command of Christ 
To Him you are bound by obligations infinitely greater, 



HIS LABOURS. 227 

and ties of affection infinitely dearer, than you can be 
to them. They never died to save your souls from 
hell. And His unalterable decision is : ' He that loveth 
father or mother more than me, is not worthy of me. 
He that loveth son or daughter more than me, is not 
worthy of me.' ' He that seeketh to save his life 
shall lose it ; and he that loseth his life for my sake 
shall find it.' 

Again, I repeat it, 

* Cease, ye pilgrims, cease to mourn, 

Press onward to the prize ; 
Soon the Saviour will return, 

Triumphant in the skies. 
There we'll join the heavenly train, 

Welcome to partake the bliss ; 
Fiy, from sorrow and from pain, 

To realms of endless peace.' 

But, oh ! my impenitent hearers, I cannot bear to 
leave you thus. If you cannot be persuadeed to ac- 
company your friends, I must remind you that you, 
too, are journeying as fast as the Christian -^as fast 
as the wheels of time can carry you. But whither, 
ah ! whither, are you bound ? 

' See the short course of vain delight, 
Closing in everlasting night.' 

Pursue your present course a little longer, and you 
will soon be at a returnless distance from happiness 
and hope. 

1 To-day if ye will hear His voice, 
Now is the time to make your choice ; 
Say, will you to Mount Zion go ? 
Say, will you have this Christ, or no ? 
Ye wandering souls, who find no rest, 
Say, will you be for ever blest? 
Will you be saved from sin and hell ? 
Will you with Christ in glory dwell ? 
Come now, dear youth, for ruin bound, 



228 NETTLETON AND 

Obey the Gospel's joyful sound; 
Come, go with us, and you shnll prove 
The joy of Christ's redeeming love 
Once more we ask you in His name— 
For yet His love is still the same- 
Say, will you to Mount Zion go ? 
Say, will you have this Christ or no 
Leave all your sports and glittering toys, 
Come share with us eternal joys 
Or— must we leave you bound for hell ? 
Then, dear young friends, a long farewell.' 



These are specimens of his preaching. After he 
had preached a short time, his mind was exceedingly 
tried on the subject of writing his sermons; and he 
seriously deliberated the question : Whether it was not 
his duty to remit some of his other labours, that he 
might devote more of his time to study, and particu- 
larly to writing ? But, after having prayerfully con- 
sidered the subject, and taken counsel of his brethren 
in the ministry, he came to the conclusion, that it was 
his duty to persevere in that course which God was 
crowning with such signal success. 

His biographer has given the testimony of many to 
his being an instructive preacher, a doctrinal preacher, 
a practical preacher, a icise preacher, a plain preacher, 
& faithful preacher, and a solemn preacher. Under his 
ministrations an awful seriousness pervaded the assem- 
bly. No one, unless it was some bold blasphemer, pre- 
sumed to trine. Such were the manifest tokens of the 
presence of God, that the minds of the people were 
filled with awe, and the breathless silence was broken 
only by the occasional sighs and sobs of anxious souls. 

His enunciation was distinct, and his emphasis nat- 
ural ; the deep bass tones of his voice was sometimes 



HIS LABOURS. 229 

peculiarly solemn and impressive. His eloquence was 
not that of splendid diction or graceful delivery ; it was 
the eloquence of sight and feeling. It was " practical 
reasoning animated by strong emotion." " There was 
nothing peculiarly captivating in his voice, in his 
style, or his delivery," says Dr. Humphrey; " nothing 
to make you admire the man, or his writing, or his 
speaking. His prayers were short generally, and 
always fervent, scriptural, and appropriate. When 
he rose to speak, there was a benignant solemnity 
in his countenance, which awed the most thought- 
less into seriousness ; while, at the same time, it 
exerted an unwonted desire to hear what he had to 
say. He had a voice of more than ordinary compass 
and power ; and though there was nothing harsh or 
repulsive in its modulations, you sometimes regretted 
that he had not enjoyed better early advantages for 
training it. He always commenced on a low key, 
enunciating every word and syllable so distinctly, 
however, as to be heard, without difficulty, in the 
remotest parts of the house. So simple were his sen- 
tences, so plain and unadorned was his style, and so 
calm was his delivery, that, for a few moments, you 
might have thought him dull, and sometimes even 
common-place, but for the glance of his piercing eye, 
and an undefinable something in his whole manner, 
which insensibly gained and rivet-ted your attention. 
As he advanced, and his heart grew warm, and his 
conceptions vivid, his voice caught the inspiration ; 
his lips seemed to be ' touched with a live coal from 
off the altar ;' his face shone ; every muscle and feature 
spoke ; his tones were deep and awfully solemn ; his 
gestures, though he never in his life flourished off 



230 NETTLETON AND 

a prettiness, were natural, and, at times, exceedingly 
forcible. But his eye, after all, was the master-power 
in his delivery. Full, and clear, and sharp, its 
glances, in the most animated parts of his discourses, 
were quick and penetrating, beyond almost anything I 
recollect ever to have witnessed. He seemed to look 
every hearer in the face, or, rather, to look into his 
soul, almost at one and the same moment. You felt 
that you was in the hands of a master, and never 
stopped to inquire whether he was a good or a bad 
pulpit -orator. Whatever the critics might say, in one 
thing you could not be mistaken. He arrested your 
attention, and made you feel, for the time, at least, 
that religion is indeed the one thing needful." 

One who had heard him preach often remarked : 
" He had the art of repeating some short and striking 
sentence in a manner and with an effect that no other 
could imitate. It was like the repeated strokes of the 
beetle, in the hand of a giant, upon the head of the 
wedge, driving it into the very heart of the knotty oak." 

But it was not, as we have said, this man's elo- 
quence, or high intellect, nor even his mere fervour, 
that produced the abundant fruit of so many souls 
awakened and saved. It was the Holy Ghost poured 
out on him and on his hearers. 

In his preaching, every Calvinistic doctrine was 
brought forward in its own place. He found the Holy 
Ghost owned these doctrines, so far from men being 
thereby lulled into slumber, or repelled from salvation. 
The ministers whose congregations were so blessed, 
held these same views ; nay, some, such as Dr. Hyde 
at Lee, (mentioned p. 164,) required of those admitted 
to communion full and explicit assent to every article 



HIS LABOURS. 231 

in the Westminster Confession of Faith* And in all 
this they were owned of that God whose sovereign 
grace they preached. The truth is, where the Holy 
Ghost is working, these doctrines are felt, in their place, 
to be rays of God's glory, the Saviour himself in 
the midst, with the free and full Gospel, beckon- 
ing on every sinner to come at once, without money, 
without other qualification than his rags and un- 
worthiness. It is only when, without seeking the 
special and peculiar working of the Spirit, man is 
trying to ivork upon his fellow man, by the poiver of mere 
motives, that these truths seem to be hindrances. 

What we long for, then, is no new way of preach- 
ing, no new doctrines that seek to make the strait 
gate wider, nor yet mighty power of intellect or 
burning eloquence ; but rather that anointing of the 
Holy Ghost which is found by close fellowship and 
holy walking with God ; and that real, undeniable 
Pentecostal outpouring of the Holy Ghost, which is 
not of man, but of God. For these let us cry to the 
Lord ; for these let us make request without ceasing ; 
for these let us urge Him whose " heart is turned 
within Him — whose repen tings are kindled together," 
at the sight of the perishing. Ere the Son of Man 
appears, let us, day and night, ask, seek, knock, cry 
— petitioning for these most needful, all-important 
blessings, from Him who stretched out His hand so 
gloriously in the days whose history we have 
before us. 

* Sprague on Revivals, Appendix, Letter V. 



232 NETTLETON AND 






CHAPTER X. 



A THORN IN THE FLESH, AND YET ABOUT TWENTY 
AWAKENINGS — NEW EMPLOYMENTS. 



Mk. Nettleton had now, for ten or eleven years, 
been labouring almost constantly in revivals of reli- 
gion. During this time he preached generally three 
sermons on the Sabbath, and several during the week, 
besides spending much time in visiting from house to 
house, and conversing with individuals on the concerns 
of their souls. How he could endure such accumu- 
lated labours, was a mystery to many. Undoubtedly 
his constitution was so impaired by these labours as 
to render it impossible for him to recover from the 
shock of disease by which he was attacked in 1822. 
It pleased God in the Fall of that year to arrest his 
labours, and to lay him on a bed of sickness. 

It appears from a memorandum among his papers, 
that on October 5, 1822, he visited a sick person in 
South Wilbraham, before breakfast, and took the 
typhus fever. He lay sick at Bolton at the house of 
his friend, Mr. Parmele. He was brought so low that 
his life was despaired of, both by himself and by his 
friends. His mind was composed and peaceful. He 
afterwards stated, that the scenes witnessed in the 
revivals in which he had been engaged, and the 



HIS LABOURS. 233 

countenances of the young converts, were constantly 
before him. The hymns, also, and tunes which had 
greatly interested him, were running in his mind ; 
particularly those words : — 

" Soon shall I pass the gloomy vale, 
Soon all my mortal powers must fail, 
Oh! may my last expiring breath, 
His loving-kindness sing in death." 

From this sickness he never entirely recovered, 
— that is, he was never afterwards able to engage 
in arduous labour. 

While in this very feeble state at Bolton, he received 
many letters from brethren at a distance, containing 
urgent requests that he would come and assist them. 
He experienced essential injury from these numerous 
and pressing requests for his assistance, so that it be- 
came necessary to intimate to friends that they would 
confer a favour on him, and would consult the best 
interests of the Church, if they would suspend their 
communications for the present, and suffer him to re- 
main undisturbed in his retired situation. 

Meanwhile his friend, Mr. Parmele, took the fever 
off him and died. Mrs. Parmele was also very sick. 
An interesting obituary notice of Mr. Parmele, written 
by Mr. Nettleton, was published in the seventh volume 
of the Religious Intelligencer. 

The following letter, written early in the following 
year by Mr. Nettleton to a number of young converts 
in Wilbraham, will be read with interest : — 

" Bolton, March 4, 1823. 
" My very dear Friends, — Some time in Decem- 
ber last I received a very affectionate letter, signed 



234 NETTLETON AND 

by fourteen names, never to be forgotten. It con- 
tained a friendly invitation to me to go to Wilbraham 
as soon as able, and there receive the kind offices of 
Christian friendship. As I read the letter, and dwelt 
with delight on each name, the interesting scenes 
through which we had passed together rushed full on 
my view. Had it been possible, most gladly would I 
have accepted your invitation ; and I should almost 
esteem it a privilege to be sick if surrounded by such 
a circle of friends. 

" A few days since I received another token of 
friendship enclosed in a letter from one of the number 
of that same circle. You will please to accept my 
sincere thanks for this and all your former acts of 
kindness. 

" I need not inform you, my dear friends, of the 
trying scenes through which I have been called to pass 
since my last visit in ' Wilbraham. But our mercies 
are greater than our afflictions. Never did I experi- 
ence so much kindness from friends as during my late 
sickness. I have often thought that their kindness 
has contributed much towards my restoration. It 
certainly contributed much to the health of my mind 
by its cheering consolation. My spirits were better 
than they have formerly been while in usual health. 
I have somewhere seen an expression like this : ' The 
sympathy of friends in affliction charms away half the 
woe.' This I have found to be true by experience. 
But the most trying of all was my parting with our 
friend, Mr. Parmele. Born the same year — in the 
same town — anxious for his soul and having made a 
profession of religion, at the same time with myself, 
he was my nearest friend. Often have we met, and 



HIS LABOURS. 235 

prayed, and wept, and rejoiced together in revivals of 
religion. 

" I hope you will not forget the interesting scenes 
of last summer. I think I shall not. Revivals appear 
the most important on a sick and dying bed, and 
thither we are rapidly hastening. I wish I had 
strength to tell you my views and feelings since I read 
your last. During my deepest distress I was in the 
midst of revivals. The tune, 'Loving-Kindness,' ran 
sweetly through my mind again and again, thousands 
of times, connected with the two last verses of the 8th 
hymn. This I often mentioned to my friends, as also 
the 324th hymn.* I do not recover my health as fast as 
my friends have been expecting. I have not strength 
to answer all the kind letters I receive from my friends. 
It is with difficulty that I have written this. My love 
to all my dear friends, and tell them how much I long 
to see them. 

" Mr. S is now preaching in Coventry. He calls 

frequently to see me ; and we talk over the scenes of 
last summer with peculiar delight. The revival which 
commenced in your region last summer, is still spread- 
ing, and advancing with power in Coventry, both 
societies. Let us not forget to pray that it may con- 
tinue. And now I entreat you all to live near to God. 
Love one another. Live in peace, and the God of love and 
peace shall be with you. — I am, ever yours, in the best 
bonds." 

For two years Mr. Nettleton very rarely preached. 
During this period, he took a voyage to Machias, in 
the state of Maine, and a journey to Montreal. The 
following letter was written to Mrs. Parmele, soon 

* He probably here refers to the Hartford Collection of Hymns. 



236 NETTLETON AND 

after his return from Canada. It is dated Greenwich, 
Conn., August 27, 1824 : — 

" My dear Friend, — Yours of the 17th instant I 
found at New York, on my return from my long jour- 
ney. I accept of the kindness, but my conscience will 
not allow me to retain the enclosed. I have nothing 
special to communicate. I suppose brother King in- 
formed you of my journey to Montreal. It is more 
than 400 miles from New York. I went in company 
with Dr. M'Auley and others. On our return we 
came by Saratoga Springs. I was quite sick, and by 
the advice of friends I was persuaded to remain there 
a fortnight, during which time I recruited in some 
measure. I came to New York in the steamboat last 
Saturday. I am now thirty miles this side of the city, 
at the house of the Rev. Mr. Lewis, where I have been 
two nights. I may tarry here two or three days 
longer, and then hope to go to Hartford. I do not 
preach. You must pardon me for the brevity and 
poverty of this letter, for it still pains me to write. 
There is an interesting revival in Salem, Mass. ; but 
nothing special in this region. I attended the funeral 
of brother Whelpley while in New York. The time is 
short I exceedingly regret the loss of so much pre- 
cious time. If your health will permit, I trust you 
will be diligently employed in doing good. If I were 
not so idle myself, I would tell you that it is good to 
be busily employed about something. — In haste, yours, 
as ever." 

Before he was taken sick, Mr. Nettleton had formed 
the purpose of compiling a hymn-book ; and had done 
something towards collecting the materials. As soon 



HIS LABOURS. 237 

as he had so far recovered from his sickness as to be 
able to read and write a little, he entered on this work. 
He finished it in the early part of 1824. 

The reasons which induced him to undertake this 
work, are thus stated in his preface : — 

" With great satisfaction and pleasure have I often 
heard the friends of the Redeemer express their un- 
qualified attachment to the sacred poetry of Dr. Watts, 
Most cordially do I unite with them in the hope, that 
no selection of hymns which has ever yet appeared may 
be suffered to take the place of his inimitable produc- 
tions. Deficiencies, however, he unquestionably has. 
Numerous have been the attempts to supply them ; but 
hitherto the judicious have been constrained to regret 
that these attempts have succeeded only in part. 
Whether the book here published will add something 
to that supply, is submitted to the decision of the re- 
ligious community. 

" The compiler does not overlook the valuable labours 
of those who have preceded him in this department ; 
while he concurs in the opinion very generally adopted 
by his brethren in the ministry, that the various bene- 
volent operations, and especially the prevalence of 
revivals, which are so characteristic of the present 
day, demand a new selection of hymns. In the year 
1820, the General Association of Connecticut ap- 
pointed a committee to devise measures for the pros- 
perity of religion within their limits. I well remem- 
ber that, at a meeting of that committee, the first 
item proposed was a new selection of hymns. Four 
years nearly have elapsed, and nothing has been done 
pursuant to their appointment. 

" When, in the providence of God, I had the hap- 



238 NETTLETON AND 

piness of spending a short season, as a labourer for 
Christ, within the limits of the Albany Presbytery, 
the call for such a work in that region — and, as I 
learned from the most respectable sources, very ex- 
tensively in the west and south — was not less im- 
perious and pressing than in the districts where I 
had been more particularly conversant. In personal 
experience, and discoveries of this description, origin- 
ated the resolution to undertake the work. The com- 
pilation here presented is the result. The task has 
occupied my attention much of the time for nearly two 
years. Especially has it cheered and comforted me 
during the long continued retirement to which a 
severe sickness subjected me. 

" The book, whatever may be its defects, is now 
most affectionately presented 

i k * 

' To Zi&n's friends nwQ mine.' '\ r - m * * 

The Village Hymns have, had a very extensive circu- 
lation, and have, it is belfeve^ b^een instrumental of 
great good. But whatever w#s the usefulness of these 
hymns to others, the compilatibn*of them served as a 
recreation to his own soul. It was one of the ways in 
which the Master said : " Come ye yourselves apart 
into a desert place, and rest awhile," (Mark vi. 31.) 
He took great delight in poetry; Poilok's Course of 
Time was one of his favourite works. It was flowing, 
but solemn verse that specially gained his attention ; 
and it did so draw him, that we find him, on one occa- 
sion, reading to a class of anxious souls some of those 
pieces of poetry that had stirred the devout affections 
of his own soul. 

A twenty years' time of partial weakness was now 



HIS LABOURS. 239 

begun — he was never to be able to engage in active 
work to the extent he had formerly been permitted. 
This was a " thorn in the flesh" to one accustomed to 
such scenes as he had witnessed, and was sent to him, 
probably, on this very account. If Moses, after his 
long career of miraculous journeying — if Samson, after 
his victory with the ass's jaw-bone — if Jephthah, when 
Ammon and Ephraim were so thoroughly overthrown 
— if David, after Goliath fell by his hand, had not met 
each with a " thorn in the flesh," a trying and hum- 
bling scene, who can tell how far they might have 
gone in self-righteous complacency ? If Paul had not 
been subjected to such a trial — if the Baptist, after his 
amazing scene of awakening, had not been left to 
muse in loneliness in his prison, who can tell what 
unsanctified self-confidence might have been the issue ? 
But when this greatest of all prophets born of woman 
looked out from the grated windows -of his prison, and 
felt himself laid aside by his God, he would pray, and 
meditate, and learn his own heart, and his need of 
Jesus, whom he had preached, in a new manner. 
" He must increase, but I must decrease." 

Mr. Nettleton was not indeed altogether laid aside ; 
still, he was fettered, compared with former days. 
Some of his letters might suggest another end in his 
being thus far laid aside, — namely, that he might give 
himself more to prayer for the places and persons who 
i had shared in scenes of revival, and for the Church at 
large. The Lord still had need of him. 

Mr. Nettleton, as has already been observed, was 
never able, after his sickness, to engage in arduous 
labour. For the first two years he rarely preached at 
all. After that, he was not able to preach constantly — 



240 NETTLETON AND 

sometimes only once on the Sabbath, sometimes twice, 
without attending many extra meetings, or devoting 
much time to visiting from house to house. Still, he 
was able to do something for the Church ; and his 
labours, in not a few instances, were accompanied 
with a divine blessing. 

In the autumn of 1824, an interesting revival com- 
menced under his preaching in Bethlem. Fie continued 
in this place, assisting the pastor, the Rev. Mr. Lang- 
don, who was sick, until his strength failed, and he 
was obliged to suspend his labours. 

In a letter to Mrs. Parmele, of Bolton, dated New 
York, April 18, 1825, he says : " The occasion of my 
first visit to Bethlem, was to see brother Langdon, who 
was sick, and who had not preached for six months. 
He was thinking about asking a dismission when I 
arrived, but he postponed it. I preached for him two 
or three months. As many as eighty persons assem- 
bled at his house occasionally, at a meeting of inquiry, 
of whom about forty are rejoicing in hope. The bur- 
den of anxiety on my mind became so great, that I 
could endure it no longer, and so I left them. Having 
some business which could be done in this city better 
than anywhere else, I accepted an invitation to spend 
the winter and spring here in retirement. I am so much 
retired, that my friends here say, I will not visit, nor 
be visited, and yet I have spent three-fourths of my 
time and strength in receiving visits." 

In the spring of 1825, he preached a considerable 
time, and with success, in Brooklyn, Long Island. 

In the summer of 1825, he preached in Taunton, 
Massachusetts. Here his labours were made effectual 
to the conviction and conversion of sinners. The 



HIS LABOURS. 241 

parish in which he preached was at that time destitute 
of a pastor. 

In the Fall of the same year, he commenced labour- 
ing with the Rev. Mr. Cobb, in another parish in 
Taunton. In a letter to a friend, dated Taunton, 
December 26, 1825, he says : — 

u The state of things in this society has become 
quite interesting of late. Meetings are crowded and 
solemn as eternity. A number have called to see us 
in deep distress of soul. Some of them told us that 
they received their first impressions down at the green 
last summer. The fire was already kindled, and has 
recently burst into a flame in this part of the town. 
The number of inhabitants in this society is compar- 
atively small ; and yet, last Saturday evening we met 
about sixty in the meeting of inquiry. About thirty 
are rejoicing in hope. Of these, some are youth of the 
first respectability, and four or five men of iniuence. 
Old professors of religion tell us they never saw such 
a time before." 

Mr. Cobb also bore his testimony to the work :-— 

" Brother Nettleton came to Taunton in the summer 
of 1825 ; and the Trinitarian church in this town being 
destitute, by the decease of their beloved pastor, the 
Rev. Chester Isham, he laboured two months and 
a-half in that congregation. The prospect of a gene- 
ral and powerful revival of religion was very fair. 
About thirty converts were the fruit of his labours 
among that people. In this state of things, a candidate 
for settlement was procured, who subsequently became 
their pastor. Brother Nettleton retired, and came to 
live in my family the first of October, and continued 
with me till the middle of January 1826. 

p 



242 NETTLETON AND 

" There had, for weeks previous, been a solemn still- 
ness in my congregation, and many had been specially 
awakened, though they had kept their impressions to 
themselves. When brother Nettleton commenced his 
labours, the revival immediately became manifest, and 
converts were multiplied almost daily during his stay. 

" His sermons were clear, sound, able, full of thought, 
direct, and simple, with unity of design. ' He seemed 
to be destined to be understood.' He enlisted the 
hearts and hands of all the church, and especially the 
aged members — our fathers who were well informed, 
and who had borne the burden and heat of the day. 
It was surprising to see what overpowering influence 
his kindness, devotion, and faithfulness had upon all, 
" old and young, saints and sinners. In this state of 
things, there seemed to be a very bright prospect of a 
glorious harvest. It was manifest that brother Nettle- 
ton hail ready access to every conscience. As the re- 
vival progressed, he preached more and more closely 
and doctrinally. ' The great truths of the Gospel 5 
were the weapons of his warfare, and were wielded 
with a spirit and an energy which the people were 
unable to gainsay or resist. He was remarkably clear 
and forcible in his illustrations of the sinner's total 
depravity, and utter inability to procure salvation 
by unregenerate works, or any desperate efforts. He 
shewed the sinner that his unregenerate prayers for a 
new heart, his impenitent seeking, striving, and knock- 
ing, would be of no avail ;* and that absolute, uncon- 

* They are like the cries of blind Bartimeus ; they have no merit, and 
God has not bound himself by any promise to answer such prayers. 
There is only the " Who can tell?" of the king of Nineveh in them, 
(Jonah ii 9,) and if depended on as more they become provoking self- 
righteousness —Ed. 



HIS LABOUES. 243 

ditional submission to a sovereign God, was the first 
thing to be done. To this duty the sinner was urged 
immediately with great power and conclusiveness of 
argument. 

" His visits among the people were frequent, but short 
and profitable. He entered immediately on the subject 
of the salvation of the soul, and the great importance 
of attending to it without delay. He did not custom- 
arily propound questions and require answers, lest by 
this means he should turn the attention of sinners from 
their own wretched state, by leading them to think 
c How they should reply to the minister.' He was so 
well acquainted with the human heart, that he seemed 
to have an intuitive perception of what was passing in 
the minds of those whom he was addressing. Thus 
he could so direct his conversation as to produce silence 
and self-condemnation, and confine their thoughts to 
their own lost and ruined state, sometimes remarking : 
6 You have no time to spend in conversation before the sal- 
vation of the soul is secured.'' 

" When any indulged a hope which was not satisfac- 
tory, he would say : ' You had better give it up, and 
seek your salvation in earnest.' Well versed in all 
the doctrinal and experimental parts of the Gospel, 
feeling deeply in his own heart the power of divine 
truth, he was qualified even beyond most men to judge 
of the character of others' experience ; and though mild 
and conciliatory in his manner, he was faithful in his 
warnings against false hopes and spurious conversions. 
All selfish -considerations in the concerns of the soul 
he discarded ; and he never used any art or cunning 
to entrap, or produce commitment on the part of sin- 
ners. In the anxious circle he was short, direct in his 



244 NETTLETON AND 

remarks, concluding with a short and fervent prayer — ■ 
directing his petitions solely to God, and not display- 
ing eloquence, or seeking to fascinate the congregation. 
He seemed to lose sight of man, and to be absorbed in 
a sense of the divine presence. 

" In his intercourse with the people, he invariably 
produced favourable impressions on their minds in re- 
gard to their own pastor. He was not the leader, but 
only an assistant in the work. My people never before 
entertained and cherished so high and so affectionate 
a regard for their pastor, as in this revival ; and when 
he left us in the midst of it, such was the effect of his 
course in this respect, there was scarcely a word of 
inquiry respecting brother Nettleton. And the work 
went on as though he were with us. 

" In his daily habits in my family, he was constantly 
employed in searching the Scriptures, or in conversa- 
tion §n religious topics, discussing doctrinal points, 
and matters relating to Christian experience. He was 
in this way very social, and an exceedingly agreeable 
companion. 

" In his sermons, of which I heard sixty, he was, in 
manner, simple. He spoke with a clear voice- — rather 
slow and hesitating at first, but gradually rising, till, 
before the close, it was like a mighty torrent bearing 
down all before it. His eloquence was peculiar to 
himself, and consisted in conveying his own views and 
feelings to the minds of others. He never failed to 
impress his own ideas upon his hearers. As the 
revival became more interesting and powerful, he 
preached more doctrinally. He brought from his 
treasure the doctrines of total depravity, personal 
election, reprobation, the sovereignty of divine grace, 



HIS LABOURS. 245 

and the universal government of God in working all 
things after the counsel of His own will. And these 
great doctrines did not paralyze, but greatly promote 
the good work. Never had brother Nettleton such 
potver over my congregation, as when he poured forth 
in torrents these awful truths. And at no time were 
converts multiplied so rapidly, and convictions and dis- 
tress so deep, as when these doctrines were pressed 
home to the conscience. One evening, while our house 
of worship was filled to overflowing, he preached on 
the doctrine of Election ; and the people were so held 
by the power of truth, that when, in the midst of the 
sermon, an intoxicated Universalist stepped within the 
door, and cried out with a stentorian voice, and with 
a horrid oath, ' That's a lie,' scarcely an eye was turned 
from the speaker towards the door. 

" The above remarks will serve to give a general idea 
of the character of this revival. The work was still ; 
and after the lapse of nineteen years we are satisfied 
that the converts were, generally, truly renewed in the 
spirit of their minds. They appear still to believe and 
love the doctrines of grace, by which they were begot- 
ten to the hope of the Gospel ; and they have walked 
in newness of life. 

" The influence which that precious revival exerted 
upon the church and society has been good. Men who 
were not subjects of it have been confirmed in their 
belief of the truth ; and their convictions that revivals 
may be evidently the work of God, have been deep 
and lasting ; and they speak of that season as a day of 
divine power and grace." 

The following letter to Mr. Cobb, written by Mr. 
Nettleton soon after he left Taunton, will shew how 



246 NETTLETON AND 

deeply his own feelings were enlisted in the work of 
grace above described :— 

" New York, February 6, 1826. 
" My dear Brother, — Yours of the 30th ult. was 
received last Friday. It was truly refreshing to me. 
and to many of my friends. I cannot express the joy 
I felt on hearing the number and the names of some 
who entertained hope since you wrote last. The young 
converts and the anxious ones have scarcely been out 
of my mind since I left Taunton. Your letter contains 
more than I had reason to expect ; but my mind will 
not rest satisfied without possessing the names of all 
who have found the Saviour. When I left you, 
brother Cobb, I did feel confident the work would 
continue ; but I did not think it would be so rapid. 
The family where I reside have become so interested 
in the state of things with you, that they occasionally 
mention you and your people in their prayers. I 
think you will do well to note facts and dates as you 
pass along. You will find them useful hereafter. 
You will prepare an account for the Connecticut Ob- 
server, or some other paper, ere long. My heart has 
been with you ever since I left, and I was really in 
hopes of making you a short visit, at least. But I am 
sorry to say, I have been very sick with a fever, and 
for twelve hours considered dangerous. I am sur- 
rounded with kind friends, and have everything I 
could wish. I feel much better to-day, or I should 
not be able to write. The physician says it will take 
some time for me to recover. I do hope you will 
give me some account, from week to week, of the 
state of things with you. I fear I shall not be able to 
labour anywhere during the two following months of 



HIS LABOURS. 247 

inclement weather. If you cannot obtain help, and 
are unwell yourself, get together, if you only say five 
words, and pray five minutes. Meet the anxious once 
a- week, if you can only pray with them. Give my 
love to all the young converts, and to all the anxious. 
Tell the latter that I have not forgotten them — that 
they have scarcely been out of my mind since I saw 
them in the circle. They must never drop the subject 
They will never have another such opportunity." 

On the 17th of March, a little more than a month 
after the date of the foregoing letter, he wrote again 
to Mr. Cobb, as follows : — - 

" My dear Brother, — The lapse of time does by 
no means lessen the interest which I have felt in 
forming an acquaintance with yourself and family, 
and the people of your charge. Not a day or 
a night has passed since I parted with you, when 
those interesting scenes in which we mutually shared, 
of sorrows and joys that are past have not been fresh in 
my mind. Brother, these are scenes never to be for- 
gotten. Other trifles may occupy our time, and ab- 
sorb the thought and feelings of our heart for a season, 
and be forgotten, or remembered only with regret. 
But, oh ! the scenes through which you are now pass- 
ing will follow you down through the tract of time, 
and are forgotten never. I sympathize with you in all 
the sorrows and joys inseparable from the duties of a 
faithful pastor at such a season. Now, more than ever, 
will be realized the weight of your responsibility. 

c 'Tis not a cause of small import, 
The pastor's care demands ; 
But what might fill an angel's heart, 
It fill'd a Saviour's hands.' 

" I was pleased with the solemn stillness, the readi- 



248 NETTLETON AND 

ness to act, the apparent interest, and the decision of 
the members of your church, Were I present, I 
would affectionately say to them : Be humble— be 
thankful for what God has already done — 8 keep the 
unity of the Spirit in the bond of peace '—pray much 
and fervently for the continued outpouring of the Spirit 
— do not feel satisfied with what has already been 
done. Brethren, pray for us, for your pastor, that the 
Word of God may continue to have free course and 
be glorified, 

" I cannot forget that interesting circle which used 
to meet to consult on the great concerns of the souh 
Often have I fancied myself seated in the midst of that 
same circle,- — some weeping, and some rejoicing in 
hope. Their countenances are all familiar to my 
mind. With what feelings of affection, and solemnity, 
and compassion, have I bowed together with you, my 
friends, around the throne of grace ! While thus em- 
ployed, often have I thought : Shall we ever meet in 
heaven around the throne of God and the Lamb ? Shall 
we be companions for ever in that world of unclouded 
glory ? The thoughts of such a meeting seem almost 
too much for such sinners as ourselves. But I know 
it is possible ; and the vilest of sinners are invited. 
Some of the chief of sinners will repent, and be par- 
doned and saved ; and why not such sinners as our- 
selves ? Ah ! none but sinners are saved ; and some 
of the chief of sinners have already been saved. And 
I cannot but indulge the pleasing hope, that some — 
that many of your circle will meet in that world where 
pilgrims meet to part no more. Let all those who 
indulge this heavenly hope themselves, come out from 
the world, and, by their conduct and conversation, 



HIS LABOURS. 249 

declare plainly that they seek a better country. You 
have yet to encounter the dangers of the wilderness, 
and you will need the whole armour of God. You 
who have long been companions in sin, will now be- 
come companions, helping one another on your way to 
the heavenly Zion. 

' Invite the strangers all around 
Your pious march to join ; 
And spread the sentiments you feel 
Of faith and love divine.' 

" I cannot forget those anxious souls who are still 
out of Christ. With joy have I heard the tidings of 
many whom I left anxious for their souls. But I have 
the names of a number now before me, of whom no 
such tidings have been told. Where are they I Have 
they gone back to the world ? My dear friends, if you 
have not already given your hearts to Christ, once 
more, from this far- distant region, would I lift up my 
voice, and warn you, by the worth of your souls, 
to flee from the wrath to come. I entreat you not 
to rest till you find rest in Christ. I have not forgot- 
ten you. I shall still remember you at the throne of 
grace, till the joyful tidings of your repentance have 
reached my ears, or the sorrowful tidings that you 
have dropped the subject of religion, and gone back to 
the world. — Ever yours, in the best of bonds." 

In 1826, although in very feeble health, God made 
him the instrument of a great work of divine grace in 
Jamaica, Long Island. He commenced his labours in 
that town on the 24th of February, and continued to 
labour there until November. The people, when he 
first came among them, were very much divided ; but, 
under his judicious management, their divisions were 



250 NETTLETON AND 

healed. He preached on Sabbath morning, and in the 
evening ; omitting the usual afternoon exercise. And 
although he could not attend many extra meetings, 
or spend much time in visiting the people, yet there 
is reason to believe that God made him instru- 
mental in the salvation of many souls. In his journal, 
under date of May 8, he speaks of fifty rejoicing in 
hope. 

In a letter to his friend, Mr. Cobb of Taunton, 
dated July 13, he says : " My head, heart, and 
hands, are so full, and health so feeble, that I have 
dispensed with every business, except what was abso- 
lutely indispensable. Since you left us we have been 
much employed in listening to the relation of Christian 
experience by the young converts, preparatory to a 
public profession of religion. For a few weeks past 
we have attended to little else. Had you been pre- 
sent, you would have been interested, if not delighted. 
On the 2d of July we held our communion, and 
seventy-two were added by profession, and three by 
letter. The assembly was full, and very solemn. 
Eighteen were baptized. Since that day the revival 
has received a new impulse. Many were awakened 
who have since come out joyful. It has often been 
observed, ' that it seemed like the judgment day.'' We 
have had but few meetings of inquiry since you left us. 
At our last, including young converts, there were about 
one hundred and forty. The work was never more in- 
teresting than at this time. A number of strangers from 
other towns have visited us, and have gone home re- 
joicing in hope, and others are in deep distress. If I 
continue long in this place, I think of appropriating 
one evening in the week to visiting a circle of strangers. 



HIS LABOURS. 251 

You would be delighted with our assembly. We have 
long since been crowded out of our session -house : our 
meetings are now generally held in the church. Many 
professors, as well as young converts, say : We never 
knew what there was in religion before. ' Old things 
are passed away, and all things are become new.' Al- 
though a great proportion of this population are still 
strangers to the power of religion, yet there is little or 
no apparent opposition. Many who are left are struck 
with solemn awe, and, for their own credit, are con- 
strained to plead the cause of God. 6 Then said they 
among the heathen : The Lord has done great things for 
them. 9 

" I have by no means forgotten the young disciples 
in Taunton, nor those I left anxious for their souls. 
How I do long to see you, and all my friends in 
Taunton once more. I can only say : ' Let your con- 
versation be as becometh the Gospel of Christ ', that ivhether 
I come and see you, or else be absent, I may hear of your 
affairs, that ye stand fast in one spirit, with one mind, 
striving together for the faith of the GospeV — Yours, in 
the bonds of the Gospel." 

The following statement has appeared in the Neiv 
York Observer, by one who was in the midst of these 
scenes : — 

" In perusing the life of Mr. Nettleton, I have had 
brought vividly to my recollection scenes and circum- 
stances connected with the revival of religion in 
Jamaica in 1826, of deep interest to me ; and although 
more than eighteen years have passed, their interest 
is as deep as ever, and, I think, strikingly illustrates 



252 NETTLETON AND 

the wisdom and the prudence of that truly wonderful 
man in dealing with awakened sinners. 

" The first time I ever saw Mr. Nettleton was on a 
communion Sabbath, in the early part of the winter of 
1826. Two strangers entered the church, and, walk- 
ing slowly up the aisle, seated themselves in the front 
pew. Many eyes were fastened upon them ; and after 
service, as is common in the country, many inquiries 
were made as to who they were, for they were evi- 
dently clergymen. It was some time before I learned 
that one of them was the ' Rev. Mr. Nettleton, the 
great revival preacher.' The church in Jamaica had 
been greatly divided. We were literally two bands 
- — hostile to each other, and bitter in feeling. The 
apostle might have said of us : ' We were hateful, and 
hating one another ;' and there seemed but little pros- 
pect of our ever being any better. It was but a sad 
spectacle on that day presented to this man of God. 

" When, a few days after, I heard that Mr. Nettle- 
ton, the revival preacher, was soon going to preach 
for us, I never shall forget my feelings. I determined 
I would not hear him, and especially so when an old 
disciple, long since in glory, Mr. Othniel Smith, who 
had listened with rapture to George Whitefield seventy 
years before, when he preached in Jamaica, said to 
me : ' This Mr. Nettleton that is going to preach for 
us is a most wonderful man ; he is said to be the 
greatest preacher that has been among us since the 
days of George Whitefield.' He said further, that, 
from what he had heard of him, he believed he could 
almost read a man's heart, so wonderful was his know- 
ledge of human nature. I well remember I secretly 



HIS LABOURS. 253 

said : i He shall not see my heart, for I will not let 
Mm see me ;' so bitterly did I dread anything like 
close experimental preaching. 

" I had long been a professor of religion, having 
united with the Rutgers Street church in 1812, while 
Dr. Milledollar was the pastor ; but, notwithstanding, 
I had always been outwardly consistent, (regularly 
observing secret and family prayer, constant in my 
attendance upon all the meetings of the church, as 
well the public services of the Sabbath, as the weekly 
lecture, and the social circle for prayer, and active in 
all the benevolent operations of the day,) — notwith- 
standing all this seeming consistency of character, 
there was always a fearful whisper from the faithful 
monitor within that all was not right. There was a 
secret dread of self-examination — an unwillingness to 
know the worst respecting my case ; and the idea of 
coming in contact with a man who would be likely to 
expose my shallowness, if not hypocrisy, I could not 
endure. Accordingly, I resolved that something should 
detain me from church when Mr. Nettleton preached. 
But although I sought diligently for any excuse, one 
even the least plausible, yet I could not find one ; and, 
contoary to my secret determination, I went to church 
at the appropriate time with my family. 

" After the Sabbath, numbers of the church mem- 
bers called upon Mr. Nettleton at his lodgings to 
welcome him among us ; and I was repeatedly 
requested to do so w r ith the rest : but day after day I 
contrived to excuse myself, although I knew it was a 
civility that w T as expected of me. At length a brother, 
who had often urged me to go, called upon me to 
know if I would not take Mr. Nettleton a little ride in 



254 NETTLETON AND 

m y gig) as ne was i n feeble health, having but just 
recovered from a protracted illness, — adding, that he 
found riding not only beneficial, but necessary ; and he 
knew I could do it just as well as not. 

" I never shall forget my feelings at this proposi- 
tion. I at first refused outright, and was vexed that 
the proposition should have been made. I treated the 
brother rudely. He, however, continued to urge, and 
said he had gone so far as to tell Mr. Nettleton that 
he knew I would do it cheerfully. But it was all to 
no purpose. I did not do it that day, but con- 
sented to call upon him the next morning with my 
gig, at ten o'clock, if he would be ready. The next 
morning, accordingly, I called at the appointed time, 
and was introduced to him on the side walk ; and 
never did culprit dread the face of his judge more than 
I dreaded to be brought face to face with a man who, 
it was said, could almost read the heart. 

" I received him politely, and we soon entered into 
a pleasant conversation about almost anything and 
everything except personal religion. This I scrupu- 
lously avoided. I found he was in feeble health, and 
somewhat given to hypochondria ; therefore I felt 
assured I could entertain him by talking about his 
own ailments. In less than one hour, all my un- 
pleasant feelings had vanished ; I felt as free and easy 
with him as if I was riding with some long tried 
friend ; and that which I so much dreaded became to 
me at once a source of great pleasure and of much 
profit. 

" The first day he rode with me about six miles ; 
and after that, for seven months, very few pleasant 
days passed that we did not ride together from five to 



HIS LABOURS. 255 

twenty-five miles. I became deeply interested in him 
as a man and as a preacher. Why I at first liked his 
preaching, I cannot exactly say ; but I was unwilling 
to be absent from a single meeting. The class of 
subjects he chose as his theme of discourse was new. 
The distracted state of the congregation led those 
clergymen who supplied our pulpit to select some 
subject connected with Christian duty. Brotherly 
love, if I remember right, was the subject of discourse 
seven times in about three months. On the contrary, 
Mr. Nettleton presented the claims of God and the duty 
of sinners ; and here, I remember, we had no opportun- 
ity of scrutinizing the sermon, to endeavour to ascer- 
tain on which side of the division the preacher was. 
This I considered a master stroke of policy. 

" Thus smoothly and pleasantly, comparatively 
speaking, it passed along with me for about two 
weeks ; when one evening he announced from the 
desk that he felt some encouragement to believe that 
the Lord was about to grant us a blessing. He said 
he had seen several individuals who were anxious 
for their souls, and two or three who indulged hope. 
How it would end with them he could not say ; but 
he wanted the church to walk softly before the Lord, 
to be much in prayer, &c. I felt, then, that my own 
case required looking into at once, or I was lost; 
and I resolved soon to attend to it, and not to let 
the present opportunity pass. Mr. Nettleton had 
never yet said one word to me on the subject of 
experimental religion, although I had been with him 
a great deal. 

" The next day, as usual, I called for him to ride. 
I was obliged to go to Flushing that day, distant 



256 NETTLETON AND 

about five miles. Just as we were ascending the hill, 
a little out of the village, and before any subject of 
conversation had been introduced, the horse being 
on a slow walk, he gently placed his hand upon my 
knee, and said : i Well, my dear friend, how is it with 
you? I hope it is all peace within.' I could not 
speak for some minutes. He said no more ; and there 
was no occasion, for an arrow had pierced my inmost 
soul. My emotion was overwhelming. At length, 
after recovering a little self-possession, I broke the 
silence by telling him frankly I was not happy — there 
wag no peace within — all was war ! war ! ! war ! ! ! 
His manner was so kind, he instantly won my confi- 
dence, and I unburdened my soul to him. I told him 
how I had felt for years past, and how very unhappy 
at times I had been. 

" He did not seem inclined to talk. All he said 
was occasionally : ' Well — well — well' — with his pe- 
culiar cadence. At length he said he did not feel very 
well, and he wanted to be still. This was a request 
he often made, and I thought nothing of it. I have 
rode miles and miles with him, and not a word has 
passed between us after such a request. 

" I continued to ride with him once and twice 
a-day ; but although I was anxious to converse, he 
said but little to me, except occasionally he would 
drop a remark calculated to make me feel worse 
instead of better — at times greatly deepening my 
distress. Some months afterwards, I spoke to him 
about this part of our intercourse. He said he did 
it intentionally, for he had reason to believe many an 
awakened sinner had his convictions all talked away, and 
he talked into a false hope. 



his labours/ 257 

u Two or three days after he first spoke to me on 
the subject of religion, he called at my house, and 
requested me to go and see a particular individual, 
whom he named, and who was under distress of mind, 
and pray with her^. I told him that I could not do 
such a thing as that, for I was not a Christian myself. 
He replied : ' But you do not mean that your not 
being a Christian releases you from Christian obliga- 
tions ? If you do, you are greatly in error. Good 
morning !' and he left me rather abruptly. In the 
afternoon, when I rode with him, he did not ask me 
if I attended to his request ; for he knew 1 had not. 
He only made the request, as he afterwards told me, 
to thrust deeper the arrow of conviction ; and it had 
the desired effect. My distress became very great; 
and I was unfitted for my ordinary duties. I felt as 
if there was but little hope for such a hardened sinner 
as I was. 

" About this time he appointed a meeting of in- 
quiry. I told him I should be there for one. He 
said I must not attend on any account ; it was only 
intended for anxious sinners. T told him I certainly 
should be there, unless he absolutely forbade it. ' I 
do,' said he, with more than ordinary earnestness. 
6 Then/ said I, ' you must promise me that you will 
appoint a meeting for anxious professors.' He made 
no reply. This anxious meeting was the first he 
appointed in Jamaica. It was to be held at the house 
of a dear friend of mine, and one who knew something 
of the state of my mind. I went there in the after- 
noon, and made arrangements to be concealed in an 
adjoining bedroom, — the door of which could not be 
shut, the bed being placed against it. I was on the 

Q 



258 NETTLETON AND 

ground an hour before the time appointed. Mr. 
Nettleton came soon after, to arrange the seats, about 
which he was very particular.* He came into the 
bedroom where I was concealed two or three times ; 
he wanted the door closed, but he found it could not 
be without disarranging the furniture, and he gave 
it up. He did not know I was there until some weeks 
afterwards. The temptation to be present at that 
meeting I could not resist. Somehow I had received 
an impression that my salvation depended upon it. 
I had heard so often about persons being converted in 
an anxious meeting, that I thought if I could only 
be present at such a meeting, that was all that was 
necessary ; and therefore I was willing not only to 
run the risk of offending Mr. Nettleton, but to sub- 
mit to almost any humiliating circumstance to accom- 
plish my object. I thought it was altogether a piece 
of cruelty in Mr. Nettleton to forbid my being pre- 
sent; and I determined to carry my point privately, if 
I could not openly. 

" Situated as I was, I could hear next to nothing 
as to what was transpiring in the anxious room. Mr. 
Nettleton addressed those present individually, and in 
a very low tone of voice, bordering upon a whisper. 
As he approached the open door, I could occasionally 
catch a sentence, and hear a deep and anxious sob ; 
but these words, and broken sentences, and sobs, were 
loud and pointed sermons to me. I wanted to get out 

* He was painstaking, in no ordinary degree, in arranging such meet- 
ings. A Christian friend, who frequently had him under his roof in Glas- 
gow, at the time of his short visit to this country, remarked, that "he 
seemed to do nothing, were it no more than crossing the floor of the apart- 
ment, without keeping in view how it might affect the souls of those 
present." 



HIS LABOURS. 259 

from my hiding-place, tbat I might give vent to my 
pent-up feelings ; and my anxiety to be released 
appeared to be greater than it was to be present. At 
times it seemed as if I must cry out in bitterness of 
spirit, so agonizing were my feelings ; especially so 
as I heard him say to one individual : * Is it possible % 
Well, I am afraid you will lose your impressions ; and 
if you should, what will become of you ? If the Spirit 
is grieved to return no more, you will lose your soul/ 
After going around the room, and conversing with 
each individual, he made a few general remarks, appli- 
cable to all, respecting the danger of grieving God's 
Holy Spirit, and then dismissed the meeting after a 
short prayer. 

" Instead of feeling any better after this meeting, 
as I expected to do, I felt worse and worse. Sleep 
was now taken from me, and I felt that death was 
better than life. Either that night or the next, (I 
forget which, but remember it was the 27th April,) 
I got out of bed about 12 o'clock, and went out into 
the woods. It w T as exceedingly dark. I fell down 
at the foot of a tree, and cried aloud for mercy in 
agony of soul. I felt that God was just in punishing 
me. I felt that the longest and the severest punishment 
He could inflict was no more than I deserved ; my 
sins — my aggravated sins — appeared so great. I 
remained out of doors the most of the night. In 
the morning, early, before I went home, I called 
at Mr. Nettieton's lodgings. He sent word that he 
could not see me at that hour. I went away, and 
returned in an hour or so. He told the servant to 
request me to be seated, and he would be with me in 
a few minutes. 



260 NETTLETON AND 

" Every minute now seemed an hour, and a long 
one too. For nearly thirty minutes he kept me in 
this state of horrible suspense, during which I was 
constantly pacing the floor with my watch in my 
hand. When, at length, he entered the room, I threw 
my arms round his neck, told him I was in perfect 
agony, and that I should die if he did not, in some 
way, comfort me. I told him it seemed as if I could 
not live another hour in such distress. 

" ' / can't help you, my dear friend ; you must 
not look to me ;' and he burst into a flood of tears. 

" ' What shall I do ? what shall I do V I repeated 
over and over again in a loud voice. 

" ' You must yield your heart to Christ, or you are 
lost,' said he ; and then added : < I do certainly think 
your situation a very alarming and dangerous one/ 

"After a few minutes, he said : ' Come, let us kneel 
down.* This was contrary to his usual practice. He 
made a very short prayer, not more than a minute in 
length—rose from his knees — advised me to go home 
and remain in my room, and abruptly left me, almost 
overcome with emotion. Had there been any means 
of self-destruction within my reach, I believe I should 
have employed it, so agonizing were my feelings. He 
sent word to me by a young friend, that he did not 
wish to ride that day. I passed the most of the day 
in my room on my knees. Occasionally, I walked for 
a few minutes in my garden, and then returned to my 
room. It was the just and the eternal displeasure of 
an angry God that seemed to crush me to the earth. 
About the middle of the afternoon one of the elders 
came to see me, and expressed surprise at my distress 
— said there was no necessity for my feeling so bad, he 



HIS LABOURS. 261 

knew there was not — and tried to persuade me it 
would all be well with me soon, I told him, that if 
he could satisfy me that it would ever be well with 
me, I would gladly and cheerfully endure my suffer- 
ings thousands of years. This feeling I distinctly 
remember. The justice of God, and the eternity of His 
anger, distressed me most. I sent for Mr. Nettle- 
ton ; but he excused himself, and did not come.* 

1 Thus every refuge failed me, 
And all my hopes were cross'd.' 

u It was past the middle of the afternoon, and 
approaching sundown, and I had not yet broken my 
fast. After a short walk in the garden, I again 
entered my room, locked the door, and threw myself 
prostrate on my settee, as near a state of hopeless 
despair as I can conceive a mortal to be on this side 
the bottomless pit. I cried aloud : ' O my God ! how 
long — how long ? O my God ! my God !' After 
repeating this and similar language several times, I 
seemed to sink away into a state of insensibility. 
When I came to myself, I was upon my knees, pray- 

* There must evidently have been a peculiarity in this case, that called 
for this reserve on Dr. Nettleton's part. Every moment of this person's 
anguish was caused by positive unbelief; so that it was most undesirable 
to keep him in it ; for to do so was to keep him resisting the Spirit, who 
glorifies Christ— rejecting Christ, who waited to be gracious— and making 
God a liar, who was testifying : " Whosoever seeth the Son, and believeth 
on Him, hath everlasting life." But for some special peculiarity, we 
should have been inclined to apply here- Gambold's lines regarding our 
Master's manner of dealing with prodigals returning : — 

"Yea, praise to Him, accessible and mild, 
Who keeps no state with a returning child ! 

Let never narrow hearts the haste ai'raign 

Of Jesus, to relieve a sinner's pain. 

He knows what is in man : nor to His art 

Are chaos and creation far apart. 

There s but a word between : be that word given. 

Your sinful soul shall be a saint of heaven," 



-262 NETTLETON AND 

ing, not for myself, but for others. I felt submission 
to the will of God, — -willing that He should do with 
me as should seem good in Kis sight. My concern 
for myself seemed all lost in concern for others. 
Terror seemed all exchanged for love, and despair for 
hope. God was glorious, and Christ unspeakably 
precious. I was an overwhelming wonder to myself. 
The cry of * Blessed Jesus ! blessed Jesus V took the 
place of ' Lord, have mercy !' 

u After remaining in my room half-an-hour, or 
thereabouts, I came down stairs, and met my dear 
wife, who had deeply sympathized with me in my 
distress. I exclaimed : ' I have found Him ! I have 
found Him ! and He is a precious Saviour !' She 
was very much overcome. She persuaded me to take 
some food ; but I was so happy and so anxious to go 
to meeting, the bell having rung, that I could eat but 
little. I went over to the session-house ; it was 
crowded— benches in the aisle were filled. I obtained 
a seat near the door. Mr. Nettleton was reading the 
211th hymn of the village collection, — 

' Of all the joys we mortals know, 
Jesus, thy love exceeds the rest,' &e. 

I thought I never heard so sweet a hymn, nor so 
delightful music. I sung it at the top of my voice ; 
of which, however, I was not aware, until I saw I 
had attracted the observation of all near me. My 
eyes were streaming with tears ; while my countenance 
was beaming with delight, as a friend afterwards told 
me. I wanted to tell to all around what a Saviour 
I had found. 

" After service, I walked home with Mr. Nettleton, 
and remained with him a few minutes. i I knew this 



HIS LABOURS. 263 

morning/ said he, ' that the turning point was not far 
off.' He cautioned me again and again against giving 
way to my feelings ; urged me to keep humble and 
prayerful, and not say much to any one. That night 
I could not sleep for joy. I do not think I closed my 
eyes. I found myself singing several times in the 
night. In the morning all nature seemed in a new 
dress, and vocal with the praises of a God all-glorious. 
Everything seemed changed ; and I could scarcely 
realize that one, only yesterday so wretched, was now 
so happy. I felt it perfectly reasonable, that he who 
had had much forgiven, should love much. I think 
I sincerely inquired : ' Lord, what wilt thou have me 
to do V and though eighteen years have passed, God 
is still glorious, and Christ still precious, to my soul ; 
and, unless I am greatly deceived, I still pray for 
a knowledge of my duty, and for grace to do it. 
I know that I still love to do good and make others 
happy; and of all anticipated delights which I can 
place before my mind, that of the enjoyment of sinless 
perfection in heaven is the greatest. But never was 
a sense of my unworthiness greater than it is at 
present. 

' What was there in me that could merit esteem, 

Or give the Creator delight ? 
'Twas " Even so, Father," I ever must siog, 

" Because it seem'd good in Thy sight.'' 
Then give all the glory to His holy name, 

To Him all the glory belongs ; 
Be mine the high joy still to sound forth His fame, 

And crown Him in each of my songs ' 

T. W. B." 

In such ways as these was the arm of the Lord 
revealed. Mr. Nettleton left that spot in November 
1826, and visited Albany — remaining there through 
most of the winter. While here, though very feeble, 



264 NETTLETON AKD 

God made him the instrument of the hopeful convert 
sion of not a few souls. He speaks, in one of his 
letters, of eighty rejoicing in hope. In a letter to the 
Rev. Mr. Aikim of Utica, extracts from which will 
be inserted in a future chapter, he says : " Would that 
I had time and strength to give you particulars on the 
state of religion in this region, and elsewhere. In 
Albany it is interesting. I have met a number of 
circles of different kinds. Some are rejoicing in hope, 
and a number are anxious for their souls." 

In the spring of 1827, he repaired to Durham, New 
York. While here, his bodily weakness was so great as 
to lead him to apprehend that he was drawing near the 
close of life. The following letter, addressed to the 
Rev. Mr. Williston, the pastor of the church in Dur- 
ham, will shew the state of his mind at that time, — a 
letter which, as it is found among Mr. Nettleton's 
own papers, may never have been delivered. It is 
dated Durham, April 21, 1827. 

" Brother Williston, — This day I am forty-four 
years old. I feel thankful that a kind Providence has 
led me to this place, and that I have had the satisfac- 
tion of a short acquaintance with you. I cannot ex- 
press my feelings now. But, in view of the uncertainty 
of life, I would say that I am happy in the thought of 
laying my bones in your burying-ground. I cannot 
tell how it may be in the solemn hour of death ; and 
a willingness to die I do not think is, in itself, any 
evidence of grace. But the thought of leaving the 
world appears rather pleasant ; and, above all, the 
thought of never sinning. I feel it to be a great thing 
to be a Christian. Such words as these appear sweet. 
4 1 am now ready to be offered/ &c. 



HIS LABOURS. - 265 

' O glorious hour ! O blest abode ! 
I shall be near ani like my God ; 
And flesh and sin no more control 
The sacred pleasures of the soul.' 

"I feel a peculiar love to ministers — especially to 
those with whom I have laboured in seasons of revival. 
Remember me affectionately to them all. They will 
find my feelings in the twentieth chapter of Acts. I 
feel a peculiar interest in theological students, and I 
have been wishing to leave something that would be 
useful — something which has been learned by experi- 
ence. I would say to young men, it is a good symptom 
when they secure the confidence of aged and experi- 
enced ministers. The younger should submit them- 
selves to the elder, and always speak kindly of them. 

"My mind ranges over all the towns and places 
where I have laboured in seasons of revival with pe- 
culiar delight. I have feelings of inexpressible tenderness 
and compassion for all the young converts. They will 
find much of them in 1st and 2d Thessalonians. My 
affectionate regards to all my relatives in North Kil- 
ling worth. Tell them to prepare to follow me. I die 
among kind friends. Tell your congregation, and 
especially the young people, to seek an interest in 
Christ without delay. When I am buried on yonder 
hill, tell them to remember the evening when I 
preached to them from these words : ' Seek first the 
kingdom of God/ Whenever they pass my grave, tell 
them, they will each one remember : ' There lies the 
man who talked to me about my soul.' I die in peace 
with all mankind. In great weakness, — Your affec- 
tionate friend and brother, A. N." 

Notwithstanding his great weakness while at Dur- 
ham, his labours were attended by a divine blessing. 



26Q NETTLETON AND 

God poured out His Spirit, and numbers were hope- 
fully made the subjects of renewing grace. 

In the summer of the same year, there was an in- 
teresting revival under his preaching at Lexington 
Heights, on the Catskill mountains. Between thirty 
and forty were, in the judgment of charity, called out 
of darkness into marvellous light. 

While there, he wrote the following letter to Mr. 
Charles E. Furman, a member of the theological sem- 
inary at Auburn, afterwards pastor of the church in 
Victor, New York, — a letter that may be said to cast 
light on God's dealings with His servant, in sending 
him a time of weakness. 

" My dear Friend, — When I saw that the captiv- 
ity of Zion was turned, I retired out of the region of 
news and noise among these mountains. The bear 
and the panther, the wolf and the wild-cat, it is said, 
are occasionally seen, or heard ranging the forests 
which surround the village and the mansion where I 
now reside. The deer I have seen leaping the fence 
and the mound, with a hound close to his heels. I 
have often been reminded of these words : s And He 
was with the wild beasts : and the angels ministered 
unto Him.' When the apostles returned to Christ, 
and gave an account of their mission, He said unto 
them : ' Come ye yourselves apart into a desert place, 
and rest awhile.' Every itinerant preacher, especially 
if he has been engaged in a revival of religion, must 
feel the need of this last direction, or suffer greatly if 
he long neglect it. I could not advise any one to 
be employed in a powerful revival more than three 
months, without retiring into solitude for a short time 
to review the past, and to attend to his own heart. 



HIS LABOURS. 267 

He will find much to lament, and much to correct ; 
and it is by deep and solemn reflection upon the past, 
and by this only, that he can reap the advantages of 
past experience. It is not by passing through many 
revivals of religion that we can gain any valuable 
experience on the subject, Many former, as well as 
some recent examples, prove the truth of this remark, 
" The people where I reside are destitute of a 
settled pastor. I have preached a number of times 
to a very crowded, silent, and solemn assembly. I 
have met a number in deep distress of soul ; and, 
recently, some are rejoicing in hope, and begin to sing 
1 Redeeming Love.' We have a most excellent choir 
of youthful singers, — some of whom are among the 
young converts. Last evening I saw two of the most 
gay and thoughtless of them, who I feared were going 
to be left, and found them in awful distress. I had 
noticed that they did not sing in the choir on the 
Sabbath, though they are favoured with the sweetest 
voices. On my visit, I found the reason might be 
given in the following beautiful lines : — 

' How can my soul exult for joy which feels this load of sin ; 
And how can praise my tongue employ while darkness reigns within? 
My soul forgets to use her wings, my harp neglected lies ; 
For sin has broken all its strings, and guilt shuts out my joys !' 

"I have thought very seriously of requesting you to 
make us a visit, for I needed your help to write off tunes, 
and to aid in learning them. But my time here is so 
short that I could not request it. My health is feeble, 
though better than it was last summer. I have been 
advised by physicians to spend the winter at the south ; 
and it is time to make my arrangements. I wish to 
hear from you soon. What is the state of things in 



268 NETTLETON AtfD 

Auburn? My best regards to Dr. Richards and to all 
my friends. — Yours truly." 

In the Fall of 1827, he went to the south for the 
benefit of his health. He spent the winter in Virginia, 
and was made the instrument of a great work of 
divine grace. Dr. John H. Rice, in a letter to Dr. 
Alexander, thus speaks of these labours : — 

"When Mr. Nettleton had strength to labour, he 
soon was made instrumental in producing a consider- 
able excitement. This has extended, and now the 
state of things is deeply interesting. Five lawyers, all 
of very considerable standing, have embraced religion. 
This has produced a mighty sensation in Charlotte, 
Mecklenburg, Nottaway, Cumberland, Powhattan, Buck- 
ingham, and Albemarle. The minds of men seem to 
stand a-tiptoe, and they seem to be looking for some 
great thing. Mr. Nettleton is a remarkable man, and 
chiefly, I think, remarkable for his power of produc- 
ing a great excitement, without much appearance of 
feeling. The people do not either weep, or talk away 
their impressions. The preacher chiefly addresses 
Bible truth to their consciences. I have not heard him 
utter, as yet, a single sentiment opposed to what you 
and I call orthodoxy. He preaches the Bible. He 
derives his illustrations from the Bible." 

Mr. Nettleton remained in Virginia, labouring in 
different parts of that state, as his health and strength 
would permit, and with no inconsiderable success, 
until the spring of 1829. 

The following letter to his friend Mr. Cobb, will 
give some idea of his labours in Virginia, and their 
results : — 



HIS LABOURS. 269 

" New York, Feb. 17, 1831. 

" My dear Brother, — Your very welcome letter 
of the 15th is just received. It awakened in my mind 
the most tender recollections of scenes that are past — 
the years of the right hand of the Most High, never to 
be forgotten. I rejoice to hear that the subjects of 
the last revival in your society so generally run well. 
My most affectionate regards to every one of them, 
and tell them how I should rejoice to see their faces 
once more in this world. 

" Many things have transpired in my own history 
since I saw you last, and some deeply interesting. 
My turns of faintness increased until 1827, when the 
physicians despaired of my life ; and, as the last resort, 
I was advised to go to a southern climate. For three 
winters I have been in the southern states, and my 
health has wonderfully improved, so that I have been 
able to labour almost incessantly. The scene of the 
deepest interest was in the county of Prince Edivard, 
Virginia, in the vicinity of the Union Theological 
Seminary, and Hampden Sydney College. Our first 
meeting of inquiry was at the house of Dr. Rice — the 
very mansion containing the theological students. 
More than a hundred were present, inquiring, ' What 
must we do to be saved V Among the subjects of 
divine grace were a number of lawyers — six or seven 
— and some of them among the leading advocates at 
the bar. Some were men of finished education, who 
are soon to become heralds of salvation. 

" During my residence in Virginia, I took a tour 
across the Alleghany Mountains, about tw r o hundred 
miles, to spend a short time during the warm season. 
On my way, I spent a few weeks at a place called 



270 NETTLETON AND 

Staunton, where I left a pleasant little circle of young 
converts. On a certain Sabbath, as we were almost 
destitute of singers, I noticed a female voice, which, 
from its fulness, and sweetness, and wildness, all com- 
bined, attracted my attention. On arriving at my 
lodgings, I inquired of a young lady whose voice it 
could be, and whether we could not catch and tame 
it, and enlist it in our service? The name, I was 

informed, was S L . 'Will you not invite 

her to call and see us V — ' Oh ! she is a very gay and 
thoughtless young lady, was never at our house, and 
we have no acquaintance with her.' 4 Tell her from 
me that I wish to see her — that I want the aid of her 

voice.' N went out, and, in a few moments, re- 

turned with the interesting stranger, who sat clown 
with a pleasing, pensive countenance, which seemed 
to say : Now is my time to seek an interest in Christ. 
And so it was, that she and her sister, and fifteen or 
twenty others, became deeply impressed, and soon be- 
came joyful in Christ. This little circle would call on 
me daily, linking hand in hand, and, smiling through 
their tears, would sing ' Redeeming Love/ 

" I bade them farewell — and now for the sequel. I 
have received a letter from Dr. Wardell, the worthy 
physician of that place, at whose house I resided, from 
which I will give an extract : ' We have had several 
instances of death from typhus fever since you left us. 
The only individual whom you know, included in this 

number, was one of your little circle, S L . 

It will be no less gratifying to you than it is to her 
friends here, to learn that she gave abundant evidence 
of the genuineness of the Christian profession. To go 
a little into detail. She had been complaining for 



HIS LABOURS. 271 

several days before she would consent to lie by ; and 
even then did not call in medical aid for some days. 
I first saw her six days from her first attack, when 
she was entirely prostrate. She said she believed 
she should not recover ; nor had she any desire to live 
longer. So far from being dismayed at death, she 
seemed to view it as one of the most joyful events. 
I was in some perplexity to ascertain whether these 
were the feelings of a sound mind, and the vigorous 
exercise of faith ; and closely watched for some inco- 
herences which might settle the inquiry ; but there was 
nothing of the kind. She was too weak to converse 
much ; but had her friends summoned around her, to 
give them a word of exhortation ; expressing a strong 
desire to be the means of leading one soul to heaven. 
She took great delight in gazing on those whom she 
had been accustomed to meet in your little religious 
circle, because she expected to meet them in heaven. 
She often spoke of you and your little social meetings, 
prayed for you, and said she should meet you in a 
larger circle in heaven than she had ever done in 
Staunton. In order to test the correctness of her ap- 
prehension, I asked her if she would feel no diffidence 
in being admitted into the presence of a holy God, 
and the holy beings who surround His throne ? She 
had strength only to reply: "But I am washed — I am 
washed !" She lived fourteen days after I saw her first. 
I have been thus particular, because she requested that 
some one would inform you of her death.' 

"You will pardon me for sending you this little 
story. It cannot touch your feelings as it does my 
own. You may read it to your young people as a 



272 NETTLETON AND 

token of affectionate remembrance from — Their un- 
worthy friend." 

While Mr. Nettleton was in Virginia, he wrote the 
following letter to the Rev. Lavius Hyde ; and although 
it contains but little respecting his labours, it will be 
read with interest on other accounts. It will give the 
reader some idea of Mr. Nettleton' s exquisite sensibil- 
ity to the beauties of poetry : — 

" Staunton, Virginia, March 4, 1829. 
" My dear Brother, — So many things have tran- 
spired since I left the north, that I am really at a loss 
how to begin my letter, or what to say. Indeed, I 
should not probably have sent you even this, had 
not the biography of our departed friend, Carlos 
Wilcox,* to my surprise, found its way over these 
mountains, into the interior of Virginia. I have read 
it with no common interest alone — also in company 
with a number of ministers and Christians, who were 
greatly delighted. Some part of it, I mean the poetic 
part, I have read frequently in atircle of young con- 
verts in this place. c The Religion of Taste ' has set 
them all weeping; especially from the 79th to the 91st 
verse inclusive. A few Sabbaths since, seventeen 
persons made a public profession of religion in this 
place : and as they all stood in a single row, side by 
side, in front of the pulpit, while the minister was ad- 
dressing them, they affectionately grasped each other 
by the hand. With wonderful adroitness, the minister 
seized this circumstance, and observed that he con- 
sidered it as a signal of the union of their hearts. A 

* Mr. Hyde was the author of this biography. 



HIS LABOURS. 273 

few days after, while sitting in a circle, linking hand 
in hand, I read to them, for the first time, the ' Reli- 
gion of Taste.' When I came to the 87th verse, the 
effect I cannot describe. Others were present who 
were without hope, and anxious for their souls. And, 
oh ! you cannot imagine how solemn it was, when I 
came to these words : — 

' I only wandered on, with none to meet, 
And call me dear, while pointing to the past, 
And forward to the joys that never reach their last, 
I had not bound myself by any ties 
To that blest land.' 

"I do think this piece contains specimens of ex- 
quisite painting. The fourth verse I have often read 
to my friends as specimens. The 98th and 101st are 
favourites. How I should like to read and enjoy the 
whole of this and Pollok with you and Mr. Hyde ! 
While reading the latter, how often has the thought 
crossed my mind: What would friend Carlos have 
said had it made its appearance in his lifetime ? 

" I have no time to give you an outline of my own 
sorrows or joys. 

1 What matter whether pain or pleasure fill 
The swelling heart one little moment here !' 

" Providence permitting, I start for Prince Edward 
within a few days, and hope to visit New England in 
the spring. My best regards to all your family.— 
Yours truly." 

The following letter, from a highly respectable 
clergyman in Virginia, furnishes information in refer- 
ence to Dr. Nettleton's labours in Virginia, and the 
estimation in which those labours were held by Christ- 
ians here : — 



274 nettleton and 

" Cumberland County, Virginia, 
July 17, 1844. 
" It was my privilege, while a young man in the 
ministry of the Gospel, to share his confidence and his 
friendship, during his first visit to Virginia in 1828, 
and the beginning of '29 ; and I had, on two occasions, 
afterwards, an opportunity for intimate and most de- 
lightful intercourse with him. During the winter of 
1828, he spent two weeks in my study at Bucking- 
ham, C. H.; to which place I had just been called as 
the pastor of the small Presbyterian church there, and 
which bad enjoyed the privilege of his ministry for a 
few weeks during the summer of that year, with the 
manifest blessing of the Head of the Church on his 
labours. He was then resting from the severe and ex- 
hausting labours which he had undergone during the 
summer and Fall, at Hampden Sydney, Prince Edward 
Co., at Buckingham, C. H., and in the Valley of Vir- 
ginia. During those two weeks I had the highly- 
prized opportunity of full conversation with him about 
his views in theology; with the doctrinal history of 
which he was uncommonly well acquainted ; about 
the whole subject of revivals of religion ; the proper 
manner of presenting divine truth to the understand- 
ings and consciences of men, in connexion with a spirit 
of prayer, and a feeling and entire dependence on the 
Spirit and grace of G-od to make the truth effectual ; 
and plans for building up the kingdom of Christ. On 
all these subjects he was the most interesting and in- 
structive individual with whom I have ever had in- 
tercourse ; and, on the subject of revivals of religion, 
incomparably the wisest man I ever saw. It was a 
subject which he had thoroughly studied in the light 



HIS LABOURS. 275 

of revelation and ecclesiastical history, and on which 
he had an amount of experience and observation prob- 
ably beyond any man living. You will render most 
important service to the cause of Christ if you succeed, 
as I trust you may, in getting before the public mind 
a full exhibition of his views on this subject. 

" He was introduced into Virginia by the Rev. Dr. 
John H. Rice, then Professor of Christian Theology 
in Union Theological Seminary, Prince Edward Co., 
and very soon began his labours with the Presbyterian 
church in the immediate vicinity of the seminary and 
Hampden Sydney College. The Spirit of God ac- 
companied his exhibitions of divine truth, and soon a 
most interesting and precious revival of religion was 
enjoyed with the church there. He was deeply in- 
terested in this revival of religion, and so were many 
others, because of the number of educated gentlemen, 
especially lawyers of high standing and extensive in- 
fluence, who were hopefully converted during this 
blessed season of divine influence. Not many gentle- 
men of this profession had, up to this time, been mem- 
bers of any church in this section of country. Those 
referred to were from several adjoining counties ; and 
this circumstance attracted no little attention, and 
sent out an extensive and most salutary influence on 
the surrounding country, especially the county of Buck- 
ingham. This county, in execution of his ordinary 
plan of making the scene of a revival a centre of influ- 
ence for the surrounding country, he took an early 
opportunity to visit. He preached at the court-house 
for a few Sabbaths, to a small church which had been 
organized a few years before ; and here his ministry 
excited great attention, and was accompanied with the 



276 NETTLETON AND 

special blessing of Heaven. The revival at this place 
was not extensive, but it laid the foundation, as I had 
occasion to know, for building up quite a flourishing 
Presbyterian church in that region. I had on the 
ground an interesting opportunity to observe the prac- 
tical effects of a genuine revival of religion, conducted 
on true scriptural principles, as I began to minister to 
that community in the beginning of the winter of that 
year. The views of religion which he presented were 
so scriptural and rational, commending themselves to 
every man's conscience, and the sympathies of the 
community, in the midst of deep interest and intense 
feeling, were so wisely managed, avoiding everything 
like extravagance and fanaticism, that the sober and 
well-balanced minds of those without, could find no oc- 
casion to object to anything that was said or done. 
When Dr. Nettleton went away, the consciences of 
the people were left on the side of rational and intelli- 
gent piety. The young people, too, grew up under the 
impression that revivals of religion are blessed seasons ; 
so that, when another revival came, the obstacles in 
the way seemed to be small. That church has been 
emphatically one of revivals ever since, and has been 
mainly built up by them. The same impression, as I 
have had opportunity to know, was left on the public 
mind by the revival in Prince Edward Co., as indeed, 
it always will be when a genuine revival of religion, 
properly conducted, is enjoyed. 

"Towards the close of the summer of that year, 
Dr. Nettleton's health, which was quite feeble when 
he came to Virginia, rendered it proper, as he thought, 
that he should visit the mountains and the mineral 
springs located among them. He could not, how- 



HIS LABOURS. 277 

ever, during his excursion, debar himself the privilege 
of preaching the Gospel. He laboured for a few 
weeks, with the blessing of God, (but not to the same 
extent as at Prince Edward and Buckingham C. H.,) 
at Leivisburg, Greenbrier County, and at Staunton, 
Augusta County. 

" These trips gave him an opportunity for extending 
his acquaintance and his influence with the clergy of 
Virginia, by whom he was everywhere received with 
the utmost cordiality and Christian affection. The 
report of the blessing of God on his labours for 
Christ, which preceded him, opened the hearts of all 
our ministers and people towards him. You, doubt- 
less, had an opportunity to know how the cordiality 
and Christian affection of his Virginia brethren 
affected him. On their part, (I had many occasions 
to know,) they regarded his visit to Virginia as a 
great blessing to our churches. I have always thought 
that Dr. Nettle ton's sojourn among us was worth 
more to the cause of Christ, from the influence which 
he exerted on the minds of ministers, than in any other 
point of view. He certainly exerted no little influence 
on the manner of preaching the Gospel in this part of 
the state; but, probably, yet greater good resulted 
from the interest which he excited on the subject of 
genuine revivals of religion. Our churches had been 
blessed with such seasons of refreshing before ; but 
the subject had not been anything like so well under- 
stood. The views which followed his visit have 
powerfully influenced the minds of ministers and 
Christians generally ever since ; and their hallowed 
influence, we may reasonably hope, will go down 
upon the Church for many years to come. He felt 



278 NETTLETON AND 

great interest in the students of our seminary, who 
were soon to be in the field of ministerial labour ; and 
cordially co-operated with good Dr. Kice in efforts to 
imbue them with the right spirit for the great work of 
preaching the Gospel. I well knew how high a value 
Dr. Rice placed on his visit to the seminary, and on 
the opportunity which his young men enjoyed for wit- 
nessing his manner of presenting divine truth, and 
conducting things in a revival of religion. 

" His interest on the subject of revivals was in- 
tense ; and as he regarded them as the great means, 
in connexion with the pastoral office, in building up 
the kingdom of Christ, and saving a lost world, he 
was most deeply solicitous that correct views on the 
subject should prevail. He took great pains in ex- 
plaining his views to those whom he regarded as being' 
judicious, and trusty; and guarded with extreme caution 
against everything wild and fanatical. He had abun- 
dant reason to be deeply solicitous on this subject, as 
individuals at the north, and especially in western 
New York, had run revivals into extravagance ; and 
then, as he said, attempted to plead the authority of 
his name and example for their ultra and extravagant 
proceedings. I never saw him so deeply excited on 
any sujbject as in conversation about these abuses. 
His measures — if it be proper thus to characterize the 
means which he used in connexion with revivals of 
religion — were new in this region, and excited great 
interest. The fact, however, was, that there was 
nothing new about his plans, except that he brought 
people together who were concerned about their soul, 
and had made up their minds to attend at once to 
the subject of religion, into a general inquiry meeting, 



HIS LABOURS. 279 

and sometimes into smaller meetings of the same kind 
in private houses, in the more distant parts of a con- 
gregation, for the purpose of personal conversation 
and instruction adapted to the peculiar cases of indi- 
viduals. At these meetings young converts were kept 
with those who were anxious. These plans were sug- 
gested by common sense and the necessity of the case, 
and were approved by the most judicious ministers 
amongst us. Some, however, were disposed, as had 
been done elsewhere, to try to improve on his simple 
plans ; and as he knew that imitations were likely to 
rise up here, as in other places, and plead his author- 
ity for measures which he could not approve, he was 
reserved in communicating his views, unless to persons 
who, he was convinced, were opposed to running re- 
vivals into extravagance and contempt. This, in some 
instances, brought against him the charge of being- 
reserved and queer, — often because he would not sit 
down (when his time was directly needed for the Lord's 
work) to explain all his views and plans to every in- 
dividual who cliose to visit him, — or because he could 
not go to preach at several places at the same time, 
to which he was invited. It is enough to say, that he 
had the cordial approbation of the most judicious 
ministers and intelligent laymen in the region, and 
that his visit was regarded with special gratitude to 
the great Head of the Church. 

" It was not to be expected that the devil would be 
still when he saw so much done to make his strong- 
holds in this part of the country tremble from turret to 
foundation-stone. Accordingly, one of his agents at 
Cartersville, in the lower part of this county, when I 
was there preaching as a licentiate, imported some 



280 NETTLETON AND 

stale slanders from Connecticut about Mr. Nettleton. 

The name of this man was O G W 

from Connecticut ; and he attempted to gain currency 

for his stories by the aid of a letter from R S • 

H , also of Connecticut. All these slanders were 

silenced by an overwhelming mass of testimony from 
a number of the first men in New England. 

" Dr. Nettleton paid several other visits to Virginia 
in later years ; but generally in such poor health, that 
he attempted very little in the way of preaching the 
Gospel. To the last he retained the confidence and 
affection of those who had known him in the days of 
his greater vigour to labour for Christ and the salva- 
tion of souls. — With Christian regard, your brother 
in the Gospel, Jesse S. Akmistead." 

During the summer of 1829, he preached in several 
different places in New England; in all of which, 
I believe, he was instrumental in the conversion of 
some souls. I know not that there were extensive 
revivals in any of these places, except in 21onson, 
Massachusetts, where he laboured a short time amid 
scenes of great interest. The following is an extract 
of a letter from the Rev. Dr. Ely, pastor of the church 
in Monson, written June 4, 1844 : — 

" Dr. Nettleton was among the few whose memory 
will be long cherished by the churches as an eminent 
instrument, in the hands of God, of reviving His 
work, and of bringing multitudes to embrace the 
Saviour for righteousness and life. He seems to have 
been raised up by the great Head of the Church to 
accomplish His purposes of mercy in the revival of 
pure religion, and in the conversion of sinners, His 



HIS LABOURS. 281 

influence upon the ministry, and upon the churches 
where he laboured, was peculiarly happy. He always 
left behind him a sweet savour of Christ Harmony and 
Christian affection between pastors and people, were 
the result of his labours, even where they had been 
most successful in the conversion of souls. His zeal 
and earnestness in preaching the Gospel, where Christ 
was named, were so tempered with practical wisdom 
and singular prudence, that he was received, and 
loved, and remembered, as a messenger from God sent 
to bless the people. 

" His labours among us, in the year 1829, are 
recollected with affection and gratitude. The revival 
with which we were favoured that year, commenced 
about the middle of July. It was unusually powerful 
and still, and rapid in its progress. There was less 
animal excitement, convictions of sin were more 
thorough, and conversions were more clear and 
decided, than in some other seasons of revival which 
we have enjoyed. We had little to do, but to stand 
still and see the salvation of God. Mr. Nettleton, if 
I mistake not, was then preaching at Enfield, Massa- 
chusetts. By my request he came and spent a week with 
us about the first of September, and preached frequently 
to the most solemn and attentive assemblies I ever 
witnessed. He then left us, and returned again in 
about ten days, and spent another week. He preached 
on one Sabbath only. On that day I supplied his 
place at Enfield. He preached and held inquiry 
meetings in the evenings of the week, and visited 
the families with me in the daytime. His labours 
were very acceptable, and eminently useful ; and I 
bless God for his aid. Many were awakened under 



282 NETTLETON AN D 

his' preaching, and some hopefully converted ; and 
those who entertained hope, were greatly enlightened 
and strengthened. He is remembered to this day 
with much affection. 

" The chief excellence of his preaching seemed to 
consist in great plainness, and simplicity, and discrim- 
ination — in much solemnity and affectionate earnest- 
ness of manner — in the application of the truth to the 
heart and conscience — in taking away the excuses of 
sinners, and leaving them without help and hope, 
except in the sovereign mercy of God. In short, it 
was conformed to the work for which the Spirit was 
sent into the world, — viz., to reprove or convince the 
world of Sin, of Righteousness, and of Judgment. 
This characteristic was most striking. His manner 
of dealing with awakened sinners was peculiar. While 
it served to deepen their convictions, and lead them 
to Christ, it gained their confidence, and secured their 
belief of the truth. He knew, too, how to search 
those who expressed hope. And while he detected 
the hypocrite, and encouraged the desponding, he was 
regarded by all with affection and reverence. 

" A large number of the subjects of this revival 
were young people, belonging to the first families in 
the place. Of about one hundred who expressed 
hope at that time, more than sixty belonged to the 
centre district. Numbers of them have removed to 
other places, and others have died in the joyful hope 
of glory. Frequently have I heard them express their 
remembrance of Dr. Nettleton's labours, and of their 
obligations to him as the instrument of leading them 
to Christ. Some, on examination for church fellow- 
ship, dated their awakening and conversion to his 



HIS LABOURS. 283 

labours. Of the number admitted to the church that 
year, only four have apostatized. They have generally 
maintained the Christian character ; and some of them 
are eminently useful in the Church. His labours, 
though short with us, were greatly blessed ; and I 
shall ever remember them with gratitude to the great 
Head of the Church, who disposed him to come and 
help us." 

In the Fall of 1829, he went again to the south for 
the benefit of his health. He spent some time in 
Charleston, S. C. He then repaired to North Carolina, 
and preached considerably, during the months of 
February and March, at Chapel Hill, New Hope, and 
Hillsborough. In all these places, it is understood 
his labours were crowned with success ; but to what 
extent, we have no means of ascertaining. 

The summer of 1830 he spent in New England, 
preaching occasionally in different places, as his 
strength would permit. During the winter of 1830-31, 
he preached in Newark, N. J., and in the city of New 
York, assisting the Rev. Baxter Dickinson, and the 
Rev. Drs. Snodgrass and Spring, while God was pour- 
ing out His Spirit on their congregations. Still, as 
before, to the extent of his bodily strength, he entered 
wherever the Lord opened a door, and seemed to send 
him. 

Dr. Humphrey, President of College, Amherst, says 
of him in a letter to his biographer : — 

" It is as clear to me that God raised him up to 
spend his best days in promoting revivals of religion, 
as that he raised up Whitefield for the same service 
on a wider theatre. They were as unlike, in many 



284 NETTLETON AND 

respects, as any two great revival preachers could be ; 
but they had ' one Lord and one faith,' — the same 
love for souls, and the same irrepressible desire to win 
as many of them as possible to Christ. Each was 
fitted for the age in which he lived, and for the work 
to which he was called ; — Whitefield, to blow the 
trumpet over the dead and buried formalism of the 
churches both in Great Britain and America ; Nettle- 
ton, to ' strengthen the things that remained and were 
ready to die' in destitute churches of Connecticut, 
Massachusetts, New York, and Virginia ; and to 
help the brethren in gathering their spiritual har- 
vests." 

The days in which he had health and strength to 
engage in arduous labour, were emphatically days 
of the right hand of the Most High. They will long 
be remembered on earth, and never be forgotten in 
heaven. 



HIS LABOURS, 285 



CHAPTER XL 

VISIT TO GREAT BRITAIN IN 1831 HIS METHODS- 
CHARACTERISTICS OF REVIVALS UNDER HIM. 

The sovereignty of God in blessing when and where 
it seemed good to Him, was never more acknowledged 
by any one than by Mr. Nettleton ; and as if to teach 
him this doctrine by experience, at a time when re- 
vivals seemed to appear wherever he laboured, the 
Lord first visited him with sickness, and then gave 
him a change of scene and of effects. 

In the spring of 1831 he took a voyage to England 
for the benefit of his health. Before sailing, he thus 
writes to a friend : — 

"I have but a few moments to write, and I never 

wrote with such fulness of heart. Drs. H and 

G and others you know, contemplate a voyage 

to England. My friends have arranged for me to go 
with them, without any agency of my own. But if I 
go, it is not to labour, and it is entirely at my own 
expense. If you hear that I am on the great waters, 
do remember me. I never loved my friends so ar- 
dently as since I have been thinking of this voyage. 
I cannot tell you on paper the ten thousand tender 
recollections that have crowded on my mind." 

He reached England, and visited various parts of 



286 NETTLETON AND 

Scotland and Ireland also. He was more than a year 
in the United Kingdom. 

He had gone thither to rest, not to labour, according 
to his own words in the letter given above ; but he 
was not permitted to remain idle ; nor were his la- 
bours altogether in vain. At the same time, there was 
nothing apparent of that singular success that had 
attended his labours at home. 

He kept a very brief journal, in which he noted 
down the places which he visited, and the texts from 
which he preached, together with a few occasional 
remarks. It appears from this journal, that he tra- 
velled extensively, and preached frequently. No doubt, 
however, his vigour of body was not what it had been, 
nor could his mental energy be equal to what it was 
in the days of strong health ; and this may account, in 
some measure, for the impression made by his preach- 
ing having been far less than was expected. Besides, 
he was unable to hold any series of meetings, a mea- 
sure to which he attached much importance. At the 
same time, the Lord may have intended to prevent His 
people attaching too much importance to any instru- 
ment ; and to this cause, as much, at least, as to any- 
thing in his style not being so suitable to this country 
as to America, may be ascribed the comparative in- 
efficiency of his preaching. 

In Edinburgh he preached a sermon that made a 
most powerful impression on all present. While he 
was speaking, a pious woman, who sat in a remote 
part of the house, was so aiiected, that, leaving her 
seat and walking up in front of the pulpit, she thus 
addressed the preacher : " Dear Sir, don't forget that 
' God so loved the world that He gave His only be- 



HIS LABOURS. 287 

gotten Son, that whosoever believeth on Him might 
not perish, but have everlasting life.' " The following- 
notes of the close of that sermon have been preserved: — 

" But what must be the state of every sinner out of 
Christ ? Sinner, in what court will you plead ? At 
the tribunal of justice or of mercy ? It is with the 
kindest intention that you are now called upon to hear 
that the sentence of eternal death is pronounced upon 
you, and that this sentence is holy, just, and good. 
Let the miseries of this life — let the messenger of 
death, and the dark world of woe, rise up to your view, 
and testify how awful is that law which condemns 
you ! To vindicate the honour of this broken law, 
everlasting fire is prepared for the devil and his angels. 
Here they dwell in endless torments. These, O sin- 
ner ! were once angels of light, and dwelt in the pres- 
ence of God. But how are they fallen, no more to 
rise ! They sinned against that God whose law now 
condemns you. ' The inhabitants of the old world, 
and of Sodom, are set forth for an example, suffering 
the vengeance of eternal fire.' 

" Out of Christ, you are condemned already, and the 
wrath of God abideth on you. Out of Christ, all 
your actions hitherto are scanned by this perfect law, 
and not one sin is pardoned. Out of Christ, you stand 
this moment in awful hazard of losing your immortal 
soul, and suffering for every failure of perfect obed- 
ience to this holy law. Out of Christ, nothing but 
the mere mercy of that God in whose hand is your 
life — the mercy of Him whom you are continually 
provoking by your sins, this moment holds you from 
dropping into the flames of hell. What, then, must 
be the weight of your guilt? If one sin must send 



288 NETTLETON AND 

an angel of light into the bottomless pit — if, in conse- 
quence of Adam's sin, he, too, with all his posterity, 
might have been reserved in everlasting chains, under 
darkness, without one offer of pardoning mercy, — what 
must be your guilt, when every action is laid in the 
balance, and found wanting ? Oh ! that you might 
hear and tremble ! When God in awful majesty pro- 
nounced this law from Mount Sinai, His voice then 
shook the earth, and they that heard entreated that 
the word should not be spoken to them any more ; for 
the guilty world could not endure that ' which was 
commanded.' But this law still speaks, however deaf, 
and however careless the sinner may be — this law still 
speaks, and proclaims approaching vengeance near. 

" But, stop ! the uplifted arm of vengeance is yet 
stayed. The collected wrath yet waits a moment. A 
voice from the mercy- seat — a warning voice is heard. 
The Saviour calls. Haste, then, O sinner! haste to 
Christ, the only refuge from the storm, and covert 
from the gathering tempest. Then safe from the fear 
of evil, at a distance, you shall only hear the thunders 
roll ; while pardon, peace, and eternal life are yours." 

Much prejudice existed in both England and Scot- 
land against revivals, caused by false information con- 
veyed to this country as to modes of proceeding said 
to be adopted in America, and by Dr. Nettleton him- 
self. He attended several meetings convened for the 
purpose of hearing his accounts of them, 

While he was in Sheffield, he saw a letter which 
was written by an English clergyman who was travel- 
ling in America, and who had attended several pro- 
tracted meetings. He makes from this letter the fol- 
lowing extract : — 



HIS LABOURS. 289 

"Terrific sermons* and other means are artfully 
contrived to stimulate the feelings of ignorant people. 
In compliance with the call given at the period of the 
highest excitement, they repair to the anxious seat by 
scores. As their fears are soon aroused, they are 
generally as soon calmed ; and in a few days many 
profess to entertain hope. Many such converts soon 
lose all appearance of religion ; but they become con- 
ceited, secure, and Gospel- proof ; so that, while living 
in the open and habitual neglect of their duty, they 
talk very freely of the time when they experienced 
religion." 

After giving this extract, he remarked :— 

"This man is said to be an excellent man, about 
fifty years old, having the confidence of Christians and 
ministers wherever he is known in this kingdom. I 
find they are losing confidence in our American re- 
vivals. And so the imprudence of a few zealous indi- 
viduals is doing more mischief to the cause of Christ 
in this kingdom, than all the opposition of open 
enemies could ever effect. I am almost exhausted in 
my attempts to vindicate our revivals. I can only tell 
the good ministers here, that I do not, and never did, 
approve of the practice mentioned in the above letter ; 
and those who adopt it must alone answer for the con- 
sequences." 

At Glasgow, in Scotland, he makes the following 
note in his journal : — 

* So far was this from being true in the genuine revivals, that Dr. 
Griffin, writing of an awakening among his people in 1799, says : " Little 
terror was preached, except what is implied in the doctrines of the entire 
depravity of the carnal heart, its enmity to God, its deceitful doubtings 
and attempts to avoid the soul-humbling terms of the Gospel, the radical 
defects of the doings of the unregenerate, and the sovereignty of God in 
the dispensation of His grace." — New England Revivals. 

S 



290 NETTLETON AND 

"Breakfasted at Mrs. Smith's, in company with the 
Rev. Mr. Russell of Dundee, and many others. I was 
questioned about American revivals — * anxious seats,' 
— as related by Mr. Colton and Mrs. Trollope. They 
said, they supposed that the practice of calling out the 
anxious was universal in American revivals. A long 
talk ensued about the propriety of the measure. The 
subject of anxious seats has evidently depreciated 
American revivals a hundred per cent, in this country. 
The practice of calling persons to the anxious seat, 
they said, existed in England only among the Metho- 
dists and Ranters. They seemed greatly surprised 
when I informed them, that this was not practised, nor 
approved of, by the best ministers in New England ; 
and they wished me to hold a meeting to disabuse the 
public mind on that subject." 

The following brief notice of a meeting of Episcopal 
clergymen, will be read with deep interest : — 

" Attended a meeting of clergymen of the Estab- 
lished Church — principally evangelical — at the house 
of the Rev. Daniel Wilson, Islington, More than 
forty were present. I was called upon to give some 
account of American revivals. Commencing with the 
one in Yale College, in 1820, I was led to inquire if 
any one present could inform me of a young minister 
from America, who came to this country the last year 
for his health, and who, as I had been informed, died 
somewhere in the vicinity of London. I had often 
inquired for the house where he died, but as yet had 
found no one who could give me information. His 
name was Sutherland Douglass. Mr. Wilson, the mod- 
erator, whom I was addressing, lifted up his hands, and 
exclaimed : ' I knew him. I received a note informing 



HIS LABOURS. 291 

me that a young minister from America, a strangei\ 
dangerously sick, desired to see me. I visited him 
twice, and prayed with him. He died on the third 
day after I first saw him. I brought his remains and 
buried them in my churchyard.' My reply was : 
He was one of the subjects of that revival in Yale 
College, of which I was speaking. (Much weeping.)" 
Among his papers are numerous letters written by 
persons in England and Scotland, from which it 
appears that he had warm friends in these countries. 
The writers of many of these letters express great 
obligations to him for the pleasure and profit which 
they had derived from his preaching and conversation. 
Several of them allude to cases which had come to 
their knowledge of the awakening and hopeful conver- 
sion of sinners under his labours.* He had good reason 
to believe that he had got some souls for his hire in 
Great Britain. Certainly, he was useful to many of 
the Lord's people. 

But as the subject has been alluded to above, it may 
be right to shew at some length what was, or if any- 
thing could be said to be, peculiar in the method he 
used in conducting revivals. It is connected with the 
question that naturally occurs to every one interested 
in these revivals : What was the secret of his success ? 

Jones, of Creaton, somewhere says : " Ministers, 
above all other men, can never be too careful to 
steer clear of nervous complaints, or take too much 
pains to get rid of timidity." And yet that good 

* A venerable minister in Edinburgh, who heard him preach there in 
Argyle Square chapel, says : " There was nothing in his address like an 
attempt at oratory : it was a calm, pointed appeal to the conscience." 



292 XETTLETON AjS t D 

man never for a moment supposed that, even when 
these hindrances were escaped, any but God alone 
could bless. Still, he was wisely careful, and script - 
urally anxious to use all means in his power to have 
the instrument fitly prepared. Such, also, was Dr. 
Nettleton. He was perfectly aware, that all human 
means are utterly powerless, unless made effectual by 
the agency of the Holy Spirit. He did not rely on his 
own strength. He knew that he was an earthen ves- 
sel; and that, when any success attended his labours, 
the excellency of the power was of God, and not of 
him. It was his firm belief of this truth, powerfully 
operating on his mind, and leading him to place no 
dependence on his own efforts, but to look to God in 
humble, earnest, persevering and confiding prayer, 
which constituted one principal reason of his signal 
success. If the question then be asked: Why Dr. Net- 
tieton was so much more successful in winning souls 
to Christ than most other ministers ? — the great com- 
prehensive answer is : " Even so, Father ; for so it 
seemed good in thy sight." This is the only answer 
which he was disposed to give. He attributed none 
of the glory to himself. Nor did any of it belong to 
him. He did not possess any power over the human 
heart which other men do not possess— he was only an 
instrument by which God accomplished His purposes. 
Nor was he selected as the instrument of such good to 
mankind because he was more worthy than others, 
or because he had done anything to entitle him to 
this honourable distinction. 

But God, in accomplishing His purposes, not only 
makes use of means, but adapts means to ends, He 
raises up instruments, and fits them for the work 



HIS LABOURS. 293 

which they are destined to perform. Although no 
labour of the husbandman will insure to him a harvest, 
yet he has no reason to expect a harvest without 
labour: nor has he a right to conclude that it is a 
matter of indifference what kind of labour he employs. 
He knows it to be important to till his ground, and to 
sow in it good seed. So, in the moral world, means 
must be adapted to the end to be accomplished. Al- 
though Paul plant, and Apollos water, God must 
give the increase ; yet we are not to suppose that it is 
of no consequence what seed is planted, or how it is 
planted and watered. Although God might bring to 
pass different results, when the same means are used, 
and in the same manner, yet, ordinarily, when the 
results are different, there is some difference in the 
means or in the manner of employing them. White- 
field was not only a more successful preacher than 
others who were his contemporaries, he was also a dif- 
ferent preacher — not that he preached different doc- 
trines, but he preached them in a different manner. 

That Dr. Nettleton possessed peculiar skill in pre- 
senting truth to the minds of men, and labouring in 
revivals of religion, will be admitted by most who are 
at all acquainted with his history. During that pro- 
tracted period of conviction through which he passed 
before his reconciliation to God, he obtained a know- 
ledge of the human heart which few possess. He 
could trace the secret windings of human depravity; 
he understood the refuges of lies to which sinners are 
prone to resort ; and he knew how to meet and to 
answer the various excuses by which they attempted 
to shield themselves from blame. 

The following extract of a letter written to one of 



294 NETTLETON AND 

his brethren in the ministry, in 1823, shews his own 
views of the importance of following up an impression 
when made, and of making special efforts when there 
is evidence that the Spirit of God is operating upon 
the minds of the people : — 

" It becomes every friend of Zion to prepare the 
way of the Lord through all the towns in this region. 
The fields are whitening all around us ; and though 
God can create and gather the harvest without human 
instrumentality, yet we do not expect it. A revival 
begun is likely to subside, without the constant pres- 
sure of Gospel motives on the consciences of the awak- 
ened. It is obvious from experience, that God gene- 
rally blesses far more extensively the means for extend- 
ing His work, than He does for commencing it in the 
midst of surrounding darkness. As the conversion 
of one sinner is often the means of awakening every 
member of the family, and the impulse is again felt 
through every kindred branch, and through the village 
and town, so one town may be the means of a revival 
in another, and that in another. Though some minis- 
ters feel the truth of this remark, yet few, if any, real- 
ize its full force. There is as really a season of harvest 
in the moral as in the natural world. Now, every 
hand that can hold a sickle needs all its strength. 
The harvest fully ripe, neglected a few days, is for ever 
lost. Other fields may whiten, and the same field a 
second time, but the former neglected harvest is lost 
for ever. There is a crisis in the feelings of a people, 
which, if not improved, the souls of that generation 
will not be gathered. In the season of a revival, more 
may be done — more is often done to secure the salva- 
tion of souls, in a few days, or weeks, than in years 



HIS LABOURS. 295 

spent in preaching at other times. One sermon in a 
revival often does more execution, than a hundred 
equally good, out of it. And I verily believe that 
more good may be lost for the want of that one, than 
can be done with it, and with a thousand like it, when 
the crisis is past. ' Say not ye, There are yet four 

months, and then' It is now, or never. And 

' he that reapeth receiveth wages. 5 " 

The success of Dr. Nettleton was not in every 
respect like that of Whitefield. Whitefield's power 
was chiefly in the pulpit. His eloquence was over- 
powering, and great multitudes were sometimes awak- 
ened by a single sermon. Dr. Nettleton did not expect 
such effects from a single effort in the pulpit. His ' 
success was the combined effect of preaching in the 
church and the lecture room, and of private con- 
versation. His preaching was always solemn and 
impressive, and sometimes in a high degree eloquent. 
It was more instructive, and addressed more to the 
conscience, and less to the passions, than that of 
Whitefield. As a natural consequence, says his bio- 
grapher, the revivals which occurred under his preach- 
ing were more pure — attended with less fanaticism, 
and a smaller proportion of temporary converts. 

When he commenced his labours in any place, one 
of the first things which he attempted was, to make 
the impression on the minds of the people, that their 
help must come from above, and that they must place 
no dependence on an arm of flesh. When he found 
that they were placing undue dependence on him, he 
often suddenly left them, at least for a season. 
Until this state of feeling was destroyed he had no 
expectation of accomplishing any good. 



296 NETTLETON AND 

It was a prime object with him, when he went into 
a place where there was no special seriousness, to 
awaken a proper state of feeling among the people of 
God. Knowing that when God ponrs out His Spirit 
He usually first revives His work in the hearts of His 
own people, and that He awakens and converts sinners 
in answer to their prayers, he endeavoured to impress 
upon their minds a sense of their responsibility. 
While the Rev. Fosdic Harrison was preaching in 
Roxbury, in 1813, just previous to his settlement 
there, Dr. Nettleton made him a visit. " There was, 
at the time," says Mr. Harrison, " more than usual 
attention to the means of grace. One evening he 
attended a meeting with me in a remote part of the 
town, where there were tokens of the special presence 
of the Holy Spirit ; and yet, to his mind, indications 
that something was wanting. After many inquiries, 
he asked : ' Have you established a prayer-meeting, and 
urged the church to pray for a revival ? ' I replied : 
No, not yet. ' Oh ! ' said he, ' that is the difficulty. If 
I had known that, I would not have gone to the meet- 
ing. It is of no use to preach, if the church does not 
pray.' From that hint I immediately established a 
weekly prayer-meeting ; after which we soon had cases 
of hopeful conversion." Among his. first sermons in a 
new locality, he would sometimes preach from Rom. 
xiii. 11 : " And that, knowing the time, that now it is 
high time to awake out of sleep." And sometimes from 
Psalm li. 12, 13 : * " Restore unto me the joy of thy 
salvation ; and uphold me with thy free Spirit. Then 
will I teach transgressors thy ways ; and sinners shall 

* A meagre outline of five pages is all that exists of this sermon. An 
extract of the sermon on Rom. xiii. 2, is given in chap, ix., p. 194. 



HIS LABOURS. 297 

be converted unto thee." But while he called on 
Christians with great plainness and fidelity to awake 
out of sleep, he never addressed them in a harsh and 
denunciatory manner. With kindness and affection he 
would remind them of their obligations and their sins, 
and present to them such considerations as were suited 
to humble them, and to excite them to a faithful dis- 
charge of their duty. He loved to see Christians deeply 
sensible of their sinfulness, and, at the same time, 
deeply affected with the condition of sinners who were 
perishing around them. When things began to assume 
a favourable appearance, he did not like to see profes- 
sors of religion elated, and disposed to talk about it 
with an air of exultation. He knew that flattering 
appearances often suddenly vanish, and he had learned 
that it is apt to be so when Christians begin to rejoice 
prematurely. He frowned upon everything like osten- 
tation, and discouraged the disposition, which too often 
prevails, to proclaim a revival upon the first indication 
of unusual seriousness. 

His views on this subject are expressed by 
himself in a letter to the Rev. Mr. Aikin of Utica, 
dated Albany, January 13, 1827. Speaking of the 
interesting state of religious feeling which existed in 
Albany, he says : — 

" But I have great fears that the disposition of some 
zealous Christians round about us to proclaim it 
abroad, and to run before their own hearts, and the 
real state of things, will run it out into noise. I have 
already felt the evil. I find that many are disposed 
to make ten times as much of the same state of things 
as I have been in the habit of doing, though they 
know but a small part of what I have seen in this 



298 NETTLETON AND 

place. Various reports have gone out concerning a 
revival in Albany, which have done us much mischief. 
If they would let us alone, I should expect a great 
work in this city. But amid so much noise and 
bluster of Christians, it promises fair to end in smoke. 
But, after all, the good people here are astonished at 
our stillness. My opinion is, that, had they been ten 
times as still, they would have witnessed ten times as 
much. Seven years ago, about two thousand souls 
were hopefully born into the kingdom in this vicinity, 
in our own denomination, with comparative stillness. 
But the times have altered. The kingdom of God 
now cometh with great observation." 
_ Dr. Nettleton never held out the idea to churches, 
that they could " get up a revival," or that they could 
have a revival at any time. It is true, that he set 
before them the encouragement which God has given 
to humble and fervent prayer. But he always main- 
tained, that a revival of true religion depends on the 
sovereign interposition of God. Nor did he believe 
in the notion of the prayer of faith entertained by 
some, — viz., that God will always grant the particular 
things for which we pray, if we only believe that 
He will do it. 

His mode of preaching, both to saints and to 
sinners, was solemn, affectionate, and remarkably 
plain. His style was simple, perspicuous, and ener- 
getic. His illustrations were familiar and striking ; 
such as rendered his discourses intelligible to persons 
of the weakest capacity ; and, at the same time, 
interesting to persons of the most cultivated intellect. 
He always commanded the attention of his audience. 
Every eye was fixed, and a solemn stillness pervaded 



HIS LABOURS. 299 

the assembly. There was an earnestness in his man- 
ner which carried conviction to the minds of his 
hearers, that he believed what he spoke, and that 
he believed it to be truth of everlasting moment. 
There was also a directness in his preaching which 
made the hearers feel that they were the persons 
addressed ; and such was his knowledge of the human 
heart, and of the feelings which divine truth excites 
when presented to the minds of unsanctifled nien, 
that he was able to anticipate objections, and to 
follow the sinner through his various refuges of lies, 
and strip him of all his excuses. So great was his 
skill in this respect, that it often seemed to individuals 
while listening to his preaching, that he must know 
their thoughts. And, in a certain sense, it was true. 
By knowing his own heart, he knew the hearts of 
others ; because, "as in water face answereth to face, 
so the heart of man to man." He understood from 
his own experience what thoughts and feelings would 
be excited in the minds of sinners by the contem- 
plation of particular doctrines. When, therefore, he 
exhibited these doctrines in his preaching, and per- 
ceived that the attention of his hearers was fixed upon 
them, he did know, to some extent, what were their 
thoughts and feelings ; and this enabled him to adapt 
his instructions to their circumstances, and to give to 
each one a portion in due season. 

This was particularly true of his preaching in the 
lecture room. Here he was at home, and enjoyed 
the greatest freedom. Here he seemed to come in 
direct contact with the minds of his hearers. He 
watched every countenance ; and in this way he was 
assisted in judging of the effect of his preaching on 



300 NETTLETON AND 

the minds of different individuals. In establishing 
his positions, his reasoning was so clear and forcible 
as to be irresistible ; and conviction came upon the 
mind like a flash of lightning ; and, as one said, " like 
a stream of light." And the truth was urged home 
upon the conscience as a matter of personal and 
infinite interest. Here it was that those scenes of 
deep distress, occasioned by a vivid sense of guilt and 
the apprehension of the wrath of God, so frequently 
occurred. It often happened in the lecture room, that 
sinners were so overwhelmed with a sense of their 
lost condition, that it became necessary to remove 
them to a neighbouring house. 

It was never the object of Dr. Nettleton to produce 
mere excitement, by working upon the imagination 
and sympathy of his hearers. All excitement which 
was not the result of clear apprehensions of divine 
truth, he considered not merely useless, but positively 
injurious. The cases of deep distress which occurred 
under his preaching, were not the effect of mere 
sympathy, but of clear conviction of sin. 

One thing which contributed greatly to Dr. Nettle- 
ton's success, was his faithful private conversation. 
Many were, by this means, awakened from their 
stupidity, and excited to attend to the concerns of 
their souls. He had a talent which few possess, 
of introducing religious conversation with individuals 
of every description. He was rarely abrupt; never 
harsh, but always kind and affectionate. His first 
object was to secure the confidence of the individual 
with whom he was conversing, and to lead him on 
gradually to a consideration of the importance of 
religion in general, and then to a more particular 



HIS LABOURS. 301 

consideration of his own spiritual state. When he 
perceived that an impression had been made, he would 
follow it up, and watch its progress with intense 
assiduity. He could easily introduce religious con- 
versation with persons of every grade in society, from 
the highest to the lowest. To a lawyer he once said : 
" I have often thought that persons in your situation 
— persons of liberal education and high standing in 
society — are in peculiar danger of losing their souls ; 
and for this among other reasons, that everybody is 
afraid to converse with them." This remark opened 
the way for a perfectly free conversation, in which he 
was as faithful as he would have been to any individ- 
ual in the humblest walks of life. 

In conversing with awakened sinners he exhibited 
great wisdom. There was no part of the ministerial 
work in which he excelled more than in this. It was 
not his custom to converse much with awakened sin- 
ners. He has often remarked, that a great deal of 
conversation has a tendency to confuse the mind, and 
to dissipate, rather than to deepen, religious impres- 
sions. He would converse with them enough to keep 
the subject before their minds, and to correct any false 
notions which they might have imbibed. He did not 
like to have awakened sinners spend their time in run- 
ning from one individual to another, to seek sympathy 
and instruction, lest they should " weep and talk away 
their impressions." He was desirous that they should 
be much alone, engaged in reading the Scriptures, 
serious meditation, and prayer. Mr. Brace, in his 
account of the revival in Newington, after describing 
the solemnity which pervaded the assembly at the 
close of one of Dr. Nettleton's meetings, says : " He 



302 NETTLETON AND 

requested them to retire without making a noise. ' I 
love to talk to you, you are so still. It looks as 
though the Spirit of God was here. Go away as still 
as possible. Do not talk by the way, lest you forget 
your own hearts. Do not ask how you like the 
preacher ; but retire to your closets — bow before God, 
and give yourselves to Him this night.' " He fre- 
quently gave such advice. 

In his conversation with awakened sinners, he was 
careful never to flatter them, or to say anything suited 
to allay their fears. He never expressed to them the 
opinion that their condition was hopeful. On the 
contrary, he gave them to understand, that, while they 
remained impenitent, there was an awful uncertainty 
whether they would be saved. He urged the duty of 
immediate repentance, and shewed them that they could 
do nothing short of repentance, which would in the 
least degree improve their condition. He endeavoured 
to destroy all their dependence on their own works — 
to shew them that all their religious services were sel- 
fish and sinful, and that God has made no promise of 
pardon to anything short of faith and repentance. 

Sometimes, instead of entering into particular con- 
versation with individuals who were under concern of 
mind, he would drop a single remark suited to awaken 
in their minds profitable trains of thought, such as 
the following : — 

" If your heart is so hard that you cannot repent 
now, what will you do when it becomes a great deal 
harder?" 

" What reason can you assign why you should not 
love God?" 

" Oh ! what a hard heart you have ! " 



HIS LABOURS, 303 

" What reason have you to think that you ever shall 
repent ? " 

It was not uncommon for awakened sinners to feel 
as if he could give them relief ; but when he found 
that they were relying on him to save them, he would 
treat them with neglect. This often called into exer- 
cise the enmity of their hearts, and thus served to 
deepen their conviction, by shewing them their utterly 
lost condition, 

His feelings were often severely tried by the in- 
judicious directions which some professors of religion 
were in the habit of giving to awakened sinners. He 
has been heard to say, that he apprehended more evil 
from this source, than from all the opposition of the 
avowed enemies of religion. He usually occupied one 
meeting in considering these injudicious directions. 
A sketch of the address delivered on these occasions is 
found among his papers, of which the following is an 
extract : — 

Injudicious Directions. 

"1. Wait at the pool. You must not be discouraged, 
for we read of one who waited thirty and eight years. 

This text is used by way of accommodation. The 
impotent man was waiting at the pool, not for the 
pardon of his sins, but to be healed of a bodily disease. 
We may accommodate passages of Scripture for the 
purpose of illustrating acknowledged truth ; but we 
must not trace analogies too far. In many respects 
there is a striking analogy between a depraved heart 
and a diseased body ; but there is one important point 
in which the analogy does not hold — the one is crim- 
inal, the other is merely calamitous. 



304 KETTLETON AND 

This use of the passage contradicts many plaiir de- 
clarations of the Bible — particularly all those which 
enjoin the duty of immediate repentance. Suppose a 
person should address sinners in this manner : Behold, 
now is the accepted time ! Behold, now is the day of 
salvation ! But wait at the pool. Choose ye this day 
whom ye will serve ; but ivait at the pool. God now 
commandeth all men everywhere to repent, but wait at 
the pool. The effect of this direction is, to make the 
impression on the sinner's mind, that he is not under 
obligation to obey God immediately ; and, of course, it 
counteracts the influence of every command of God on 
the sinner's conscience. 

The sinner is told that he must not be discouraged, 
for the impotent man waited thirty- eight years. This, 
however, is not said. It is said that he had an infirm- 
ity thirty- eight years ; but it is not said that he had 
waited a day. Be this, however, as it may, he was not 
healed by the pool after all, nor is there any evidence 
that he would have been if he had waited all his life. 

2. Be patient and wait GooVstime. 

What is the meaning of this direction when given 
to an awakened sinner ? 

Be patient! Is the sinner to understand that he is 
too anxious for the salvation of his soul, and that he 
ought to wait patiently in his sins till God shall see fit 
to change his heart % To tell the anxious sinner to be 
patient without a new heart, is the same as to tell him 
to dismiss all his anxiety, and to go back to a state of 
stupidity. Patient in his sins ! Eather let him be 
more and more impatient with himself and with his 
deplorable condition. Let him tremble in view of a 
judgment to come, and weep and howl for the miseries 
that are coming upon him. 



HIS LABOURS. 305 

What is meant when the sinner is directed to wait 
God's time ? Is it meant that God is not now ready to 
receive the sinner ? Is it meant that the sinner is 
willing to do his part, paid that he must wait for God 
to do His ? If so, why not speak plainly, and tell the 
sinner : I know you are ready and willing to be a 
Christian, but God is not yet ready and willing to re- 
ceive you. But if God is not ready now to receive the 
returning sinner, what evidence is there that He ever 
will be ready ? 

But when is God's time ? Do those who direct 
sinners to wait God's time, mean that it is not their 
duty to repent and believe till God grants them 
repentance and faith ? Then it never was the duty 
of those sinners to repent who have gone to destruc- 
tion, and it never will be. They waited all their lives, 
a»d are waiting still, and will wait to all eternity. 
And it has never yet been the duty of any sinner, 
who is now impenitent, to repent ; and if God should 
not grant him repentance, it never will be. But this 
directly contradicts the Scriptures. 

The sinner under conviction is distressed with 
a sense of his obligation to comply with the terms of 
salvation without delay. And there is no way to 
relieve him from his distress while impenitent, but to 
release him from his sense of obligation to repent. 
To direct him to wait God's time is directly calculated 
to produce this effect, and to counteract the operations 
of the divine Spirit. It is to plead the sinner's cause 
against God. 

But is it not hard to distress the sinner by press- 
ing him with his obligations ? It is painful, but it is 
necessary. It is painful to the surgeon to probe to 

T 



306 NETTLETON AND 

the bottom a dangerous wound ; but it must be done,, 
or the patient will die. If, through false pity, we 
console the sinner under these circumstances, there is 
reason to fear that his blood will be required at our 
hands. If we direct the sinner to wait, we direct 
him to run the awful hazard of losing his soul. 

3. It is sometimes said to the sinner ', under deep dis- 
tress, Don't despair. 

This expression not unfrequently produces a bad 
effect upon the sinner's mind. 

It is sometimes the case, that sinners speak of the 
greatness of their sins and the hopelessness of their 
condition, on purpose to be flattered and consoled. 
And when they do not, it is always best to admit 
that their ease is quite as bad as they represent it. 
It is proper to hold up the fulness of the atonement, 
and the readiness of God to forgive all who repent. 
But this the sinner generally does not doubt. The 
thing that distresses the convicted sinner, is the fear 
that he never shall repent. From his own experience 
he has fall conviction that it will never be easier to 
repent than now. His sins are increasing, and his 
heart is becoming more and more perverse. God has 
said : i Except ye repent, ye shall all likewise perish.' 
He believes it. He despairs of obtaining salvation 
without repentance ; and of this he ought to despair. 

4. In every case of clear conviction there is in the 
mind of the sinner a painful sense of obligation to 
repent, and a fearful apprehension that he never shall 
repent. In this state he sometimes inquires : Do you 
think there is any hope in my case f Do you think I ever 
shall become a Christian? This is a most interesting 
crisis; and a little flattery here may ruin the soul. 



HIS LABOURS. 307 

The proper answer to these inquiries is : ' I do not 
know. It is altogether uncertain. One thing is cer- 
tain, however great your sins may be, if you will 
repent they shall be pardoned ; but whether you ever 
will repent, is altogether uncertain. Sinners as anx- 
ious as you, and perhaps more so, have returned to 
stupidity, and their last state has become worse than 
the first.' When sinners are in this state of mind 
their friends are exceedingly prone to flatter them. 
' Oh! don't despair — Be patient — Wait God's time — You 
will, doubtless, find relief' Such language is exceedingly 
dangerous. Every word takes it for granted that the sin- 
ner's concern for his soul is without foundation. One of 
two things is true — either such directions are wrong, 
or the sinner is not under conviction ; for if he is under 
real conviction, the Spirit of God is shewing him his 
true condition. His apprehensions are well founded, 
and if we attempt to remove these apprehensions, we 
directly counteract the operations of the Holy Spirit." 

The foregoing extract will give the reader some 
idea of the manner in which Dr. Nettleton was in the 
habit of dealing with awakened sinners. He did not 
heal the heart of sinners slightly, nor cry " Peace, 
peace," when God had not spoken peace. 

He discouraged everything like confusion and dis- 
order in religious meetings. Whenever he saw any 
tendency to wild enthusiasm and extravagance, he 
exerted all his influence to check it. This is evident 
from the extract of a letter to the Rev. John Frost, 
inserted in a former chapter, in which he gives some 
account of the commencement of the revival in Sal- 
isbury, Connecticut. 



308 NETTLETON AND 

He studiously accommodated his arrangements to 
accomplish the end in view — avoiding whatever might 
stir prejudice, and enlisting the imagination and sym- 
pathy of his audience. " He seemed," says one who 
often met with him in Scotland, "to do nothing, were 
it no more than crossing the floor of the apartment, 
without some deep-based aim at impression. While 
none leant more than he on divine sovereignty — none 
more carefully used the best means, philosophically 
adapted to gain his end." 

He never adopted the anxious seat, nor any of its 
kindred measures. He never requested persons to 
rise in the assembly to be prayed for, or to signify that 
they had given their hearts to God, or that they had 
made up their minds to attend to the subject of religion. 
He never encouraged females to pray and exhort in 
promiscuous assemblies. He never held his meetings 
to a late hour in the night ; nor did he encourage loud 
praying and exhorting. He did not encourage young 
converts and others, who had more zeal than discre- 
tion, to take the charge of religious meetings, or to go 
forth as public exhorters. He was never personal in his 
prayers and exhortations, nor did he countenance this 
practice in others. He did not allow himself to denounce 
ministers and professors of religion as cold and dead, 
and as the enemies of revivals. He entirely dis- 
approved of all such measures, and considered them as 
fitted to mar the purity of revivals, and to promote 
fanaticism and delusion. It was against such measures 
as these, introduced in the western revivals, that he 
set his face in 1826, as we shall see in the sequel.* 

* He says in a letter to a friend, written in 1835 : " I did not oppose these 
measures because they were r>eu\ but because of the mischief which they 



*HIS LABOURS. 309 

His meetings were regular and orderly, characterized 
by great stillness and solemnity. They were, it is 
true, sometimes interrupted by the overwhelming dis- 
tress of a convicted sinner. But when this was the 
case, the individual was immediately removed to a 
neighbouring house, and means were adopted to check 
the effect of mere sympathy on the occasion. At 
Waterbury, at an evening meeting, a man was so 
overcome with distress, that it became necessary to 
remove him from the house. For a moment the con- 
gregation was greatly agitated. Dr. Nettleton re- 
quested a physician who was present to attend to the 
case, and then desired the congregation to be seated, 
and to attend to the discourse. Immediately the as- 
sembly was as still as if nothing special had occurred. 
Dr. Nettleton was in the habit of appointing meetings 
of Inquiry for those who were under religious concern ; 
and these meetings, under his management, were 
eminently useful. They were usually conducted in 
the following manner : — After a short address, suited 
to produce solemnity, and to make all who were pre- 
sent feel that they were in the presence of a holy and 
heart- searching God, he would offer prayer. Then 
he would speak to each individual present in a low 
voice, unless the number was so large as to render it 
impossible. When that was the case, he would some- 
times have one or two brethren in the ministry to 
assist him. He would converse with each one but a 
short time. The particular object of this conversation 
was to ascertain the state of each one's mind He 

had done in bringing the very name of a revival into disgrace. And up 
to this day, I have in no instance called on sinners to take a separate or 
anxiovs seat. Nor was [ ever present to witness the scene as practised by 
others 



310 NETTLETON AND 

would then make a solemn address, giving them such 
counsel as he perceived to be suited to their condition ; 
after which he closed the meeting with prayer. He 
usually advised them to retire with stillness, and to 
go directly to their closets. 

He was very careful to warn those who were anx- 
ious, and those who were indulging hope, against the 
danger of self-deception. He reminded them of the 
deceitfulness of the human heart, and of the unre- 
mitted efforts of the great adversary to delude unwary 
souls. On entering a house one morning, in New 
Haven, in the revival of 1815, a person said to him : 
u Here are three more rejoicing." He replied : " If I 
knew as well as the angels whether they have truly 
repented, I should know whether to rejoice with them." 
He was very cautious not to encourage premature 
hope. He never told a person that he thought 
he had experienced religion; but he often advised 
persons to give up their hopes. 

He took great pains to instruct young converts in the 
fundamental principles of the Christian religion. He 
would often appoint meetings for their special benefit. 
In these meetings he was wont to explain and enforce, 
in a familiar manner, the doctrines of the Gospel. 
Hence the young converts became rooted and grounded 
in the truth, and continued stedfast in the faith. In 
this way, also, they became acquainted with one 
another; and receiving the same doctrines, and drinking 
into the same spirit, they became united as a band of 
brethren. 

He felt it to be of the first importance to preach the 
doctrines of grace with great plainness in revivals of 
religion. He had no confidence in those revivals in 



HIS LABOURS. 311 

which these doctrines could not be preached. His 
opinion was, that while the preaching of divine sove- 
reignty and election, with their kindred doctrines, was 
eminently fitted to check fanaticism, and put a period 
to a spurious religious excitement, it was equally 
adapted to promote a genuine revival of religion. In 
Dr. Porter's Lectures on Homiletics, may be found the 
following reference to Dr. Nettleton's opinion and 
practice in relation to this subject: — 

" The minister of Christ, whose experience and 
success in such season have been greater than those of 
any other man in modern times, observed to me : 4 1 
have seen churches run down by repeated excitements, 
in which there was emotion merely, without instruction.' 
' In the first stage of a revival,' said he, ' while deprav- 
ity is yet ascendant, and conscience asleep, I would 
preach the Law, with its awful sanctions and solemn 
claims on sinners to be holy, and that immediately. 
But when the first moments of a revival are past, and 
sinners are settling down on presumptuous confidences, 
I would preach Election. Conscience is then roused 
enough to make a cord which sinners cannot break. 
Their own convictions are on my side, so that they 
cannot escape ; and I would hold them fast, and re- 
peat my strokes under the fire and hammer of 
divine truth.' " 

He was cautious in admitting persons to the Church. 
He would not encourage any to make a profession of 
religion till they gave satisfactory evidence of a change 
of heart. His fidelity in this respect is illustrated by 

the following fact : — In the town of TV , where 

there had been an extensive revival under his preach- 
ing, a meeting was appointed for the examination of 



312 NETTLETON AND 

those who were desirous of making a profession of 
religion. A man and his wife attended this meeting, 
who had, till a short time before, belonged to another 
religious denomination, They were persons of great 
respectability, and of a blameless life ; but they gave 
no satisfactory evidence of having experienced a 
change of heart. The deacons and committee of the 
church were in favour of admitting them. They 
knew not how to reject persons of their character and 
standing in society. But Dr. Nettleton would not 
consent. The next day he called on these individuals, 
and in a kind and affectionate manner informed them 
of his fears respecting their religious experience, and 
pointed out to them the danger of making a profession 
of religion without the requisite qualifications. They 
immediately withdrew their application. Soon after 
this, Dr. Nettleton left the town ; but within a short 
time he was informed by letter, that these individuals 
had both become the hopeful subjects of divine grace. 
Some months afterwards, on a visit to the place, he 
called on this family. The man and his wife both 
met him at the door, and with tears in their eyes they 
seized him by the hand, and broke out in strains 
of the most unfeigned gratitude. "Oh!" said they, 
"if it had not been for your faithfulness we should 
have lost our souls." Let this example stimulate all 
ministers to faithfulness and caution in admitting 
members to the communion of the Church. 

Dr. Nettleton had but little confidence in the con- 
version of persons who had been in the habit of using 
spirituous liquors, unless they entirely abandoned the 
habit; and he was very unwilling to admit such persons 
to the Church, His views on this subject are expressed 



HIS LABOURS. 313 

in a letter which was written to Dr. Beecher, in 
May 1822, and which was afterwards published in 
the Spirit of the Pilgrims : — - 

" My dear Brother, — I hear frequently from many 
places where God has, of late, poured out His Spirit 
and revived His work. My friends residing in these 
places, far and near, either visit me or write to me, 
and tell me all their joys and sorrows. For a number 
of years I have kept a list of the names of those who 
have hopefully experienced religion, and made a pro- 
fession of it, in these revivals. "When far from them, 
in my retired moments, I have often read over their 
names, and pondered on them, and on the scenes they 
have awakened, with emotions too big for utterance. 
I have watched them with anxious solicitude, and 
have made particular inquiry about the spiritual wel- 
fare of each one, as opportunity presented. My heart 
has often been refreshed when some Timothy has 
brought me good tidings of the faith and charity of the 
young converts. No tidings have been more refreshing. 
I have often had occasion to adopt the language of 
Paul on this very subject : ' What thanks can we render 
to God again for all the joy wherewith we joy for 
your sakes before our God?' 

" During the leisure occasioned by my late illness, 
I have been looking over the regions where God has 
revived His work for the two years past. The thou- 
sands who have professed Christ in this time, in 
general, appear to run well. Hitherto I think they 
have exhibited more of the Christian temper, and a 
better example, than the same number who have pro- 
fessed religion when there was no revival. With 
hundreds of these I conversed when anxious for their 



314 NETTLETON AND 

souls, and afterwards, when rejoicing in hope. Some 
of them I have followed through life, and down to 
the grave. If genuine religion is not found in revivals, I 
have no evidence that it exists in our world. Some few, 
indeed, have dishonoured their profession, have opened 
afresh the wounds of the Saviour, and caused the 
hearts of His friends to bleed. Bunyan says : £ If at 
any time I heard of such instances of apostacy among 
those who had been hopefully benefited by my ministry, 
J feel w r orse than if I had followed one of my own 
natural children to the grave.' I have lost near and 
dear relations, but the tidings of which Bunyan speaks 
have sometimes struck me with deeper sadness. Of 
the few who have finally apostatized, you may wish 
to know the cause. I have made particular inquiry, 
and find that the declension of some has commenced 
with an undue conformity to the world ; but the sin 
of intemperance has caused more trouble, and done more 
dishonour to the cause of Christ, than any other that 
can be named. 

" Though some have confessed, and doubtless re- 
pented of other crimes, yet few, if any, excommunica- 
tions have hitherto taken place for any crime except 
intemperance. I have heard from S— — county, that 
of the hundreds who professed religion there two years 
ago, a few only have been called to a public confession, 
and these have been restored. 

" I have heard of one excommunication. He was 
an acquaintance of mine, a man about thirty-five years 

of age, in the town of M . He had been a little 

inclined to intemperance. He was anxious with others ; 
his conversion was considered interesting ; and at the 
time he professed religion, it was thought that his 



HIS LABOURS. 315 

habit was broken. But before I left that place 
lie ventured to drink a little. On a public occa- 
sion he became boisterous, and charged one man 
with lying; and that led on to an angry dispute, 
in which all present considered him the aggressor. 
This was soon noised through the place. It gave 
a general shock to all the young converts. I well 
remember the effect. Each one began to tremble 
lest he too should wound the cause which was 
dearer to him than life. I shall not forget what ten- 
derness of conscience the young converts manifested. 
Each one seemed to tremble most of all for himself. 

The next morning Mr. H became sober, and now 

he felt exceedingly chagrined on remembering what 
he had said and done. He told me that his first 
thought in the morning was, that he had dishonoured 
religion; and he could not bear to be seen. He was 
almost tempted to leave his family and friends, and 
abscond. He however confessed his fault and appear- 
ed penitent. But, sad to relate, he drank again ; and, 
as I have been informed, is now cut off and utterly 
abandoned. 

" A Mr. T , in the town of B , was under 

conviction, hopefully experienced religion, and made a 
public profession, with about sixty others. He ap- 
peared well, with the exception of this circumstance, 
that, previous to his convictions, he had been a little 
inclined to intemperance. In the judgment of charity, 
he had reformed and become a new man. He forsook 
his wicked companions, prayed in his family, and ap- 
peared to be much engaged in religion, and continued 
for a number of months to adorn his profession. But 
he began by slow and cautious steps (as he thought) to 



316 NETTLETON AND 

sip a little only for his health. Though not drunk, he 
became foolish ; and this led on to other things, until 
lie dishonoured the cause of religion. He made a 
public confession of his fault, and for awhile appeared 
penitent. But he drank again, and this led to other 
unchristian conduct, which demanded Christian satis- 
faction. His brethren began, a few days since, their 
endeavours to reclaim him. But he removed in the 
night, with all his family, and has left the state to 
avoid another confession. We consider him a ruined 
man. 

" In the town of K , a promising young man 

hopefully experienced religion during the recent 
powerful revival there, and made a public profession 
on the same day with a hundred and six others. I 
believe he was never considered at all inclined to in- 
temperance. He left K and laboured in company 

with others, who made free use of ardent spirits. He 
soon contracted a taste for it ; and we have heard of the 
public disgrace which he has brought on the cause of 
religion. With taunting voice the enemies have been 

heard to say around him, i There is one of Mr. K 's 

converts. 5 Brother K went after him to a neigh- 
bouring place ; and the young man has just made a 
public confession of his fault, and appears penitent. 
I find that all are flattering themselves that he will 
never offend again. I should think and rejoice with 
them, if I had not so often been disappointed. Of the 
whole number who professed religion in that revival, 
this, I think, is the only instance of an offence demand- 
ing a public confession. 

" When I look back on revivals which took place 
ten or fifteen years ago, I have been agreeably sur- 



HIS LABOURS. 317 

prised to find so many of the subjects of them continu- 
ing to adorn their profession. Take the whole num- 
ber who professed religion as the fruit of these revivals, 
and take the same number who profess religion when 
there was no general revival, and I do not think 
the former have outshined the latter. I have not 
made a particular estimate ; but from what I have ' 
seen, I do believe the number of excommunications 
from the latter is more than double in proportion to 
the former. And I find, all along, that more excom- 
munications have taken place in consequence of 
intemperance, than for any other crime. 

"A Mr. H , a member of brother T 's 



church, was thought to have experienced religion in 

L , in the days of your predecessor. He was a 

promising, active young man, much beloved and 
highly esteemed by Christians, and never suspected 
of intemperance until about a year since. The dis- 
closure of this fact not only grieved Christians, but 
surprised and astonished everybody. Though he was 
not suspected of intemperance, it was afterwards as- 
certained that he had been in the habit of drinking a 
little in private. This is one method of covering sin. 
Whoever does it is privately working out the ruin of 

his soul. But Mr. H made a public confession, 

appeared penitent, and all rejoiced in his reformation. 
This, I said, was about a year ago. When I was last 
in N he called at brother T 's on an evening- 
visit. It was evident he had been drinking. The 

next day brother T warned him in the most 

solemn manner ; but all to no purpose. He was past 
fear, and past shame ; and all have given him up as 
lost. He had accomplished his ruin by drinking in 



318 NETTLETON AND 

private, before his friends had any chance to prevent 
it. I could name a number of individuals, in different 
towns in this state, whose case is similar to this. 

" Now, my brother, what shall be done ? I do not 
ask what shall be done to reclaim those who have so 
grievously offended. For these nothing, ordinarily, 
can be done. Their case is hopeless. My inquiry is, 
What shall be clone to prevent the future disgrace of 
the cause of Christ ? As for those who have confessed 
their fault, and have been restored to fellowship, they 
must remain where they are until the next offence 
cuts them off. But a public confession for intemper- 
ance, I think, is about nothing, and ought to go for 
nothing. The only evidence of repentance, in such cases, 

is A CONTINUED COURSE OF ENTIRE ABSTINENCE FROM 
ARDENT SPIRITS OF EVERY KIND. 

" As for those who think they have experienced a 
change, if their habits are bordering on intemperance, 
we ought to be cautious how we admit them to a 
public profession. If they have been in the habit of 
drinking freely, though not to intoxication, however 
clear in other respects, this circumstance alone renders 
the evidence of their conversion very doubtful. From 
what I have seen, I do believe no class of persons are 
more likely to be deceived with false hopes than the 
intemperate. If, while under conviction, a person 
allows himself to sip a little, or raises his sinking 
spirits in the least, he is sure to grieve away the 
Spirit of God. 

" During the revival at S , two years ago, I 

witnessed an instance which, if you please, I will 

relate. Mr. A was one of the most respectable 

men in that village, about thirty-five years of age. 



HIS LABOURS. 319 

who kept a large boarding house. His wife was 
under deep conviction, and soon was rejoicing in 
hope, and prayed with and for her husband. This 
was the means of his conviction, though at the time it 
was not known. Report said that he was confined to 
bed, and was dangerously ill. Hints were privately 
circulated that he was anxious for his soul, and was 
ashamed to have it known. It was late in the evening 

when brother G went to his house, and found 

him in a bed-room, in a remote corner, in the greatest 

agony. 'What is the matter?' said brother G . 

' Oh ! I am sick ; I am in such distress.' ' But your 
pulse is regular, where is your pain V He made no 
reply, but with violence smote upon his breast. He 
asked : ' Is it there V i It is,' he replied. The next 
evening, I called and found him in the same distress. 
His convictions appeared to be deep. But when I 

returned I suggested to brother G a suspicion of 

the smell of ardent spirits. I then related a number 
of anecdotes of false conversions, connected with his 

suspicious scent. ' Mr. A is a very moral man,' 

said he, ' and far from suspicion on that point.' But 
for fear, he sent me back to give him a solemn caution. 
I returned, and, with much delicacy, warned him not 
to taste, lest He seemed startled at my sug- 
gestion, and assured me he was far from the habit. 
I requested his wife to watch him, and learned from 
her, that through his distress his strength had greatly 
failed ; and that he had taken a very little only, to 
prevent his sinking entirely. I returned and observed 

to brother G , that I feared Mr. A was a 

ruined man. His concern continued for a few days, 
when he became exceedingly joyful. His conversion 



320 NETTLETON AND 

was considered wonderful. But my joy was checked. 
I could not forget the smell of ardent spirits. I called 
and found him much elated with joy. But when I 
cautioned him he seemed surprised, and somewhat 
offended, and observed : ' I think I have been dis- 
tressed enough to experience religion !' ' Ah !' said I, 
'now I doubt more than ever whether your heart 
has ever been changed. Do you think there is any 
merit in the distress of an awakened sinner ? Suppose 
you had been to hell and endured the torments of the 
damned — what then? It is not distress, but love to 
God, and a change of heart, which alone can fit the 
sinner for heaven.' 

" After a little conversation, his heart rose in such 
opposition, that he relinquished his hope — his distress 
returned in a moment — and he cried out : ' What shall 
I do? 9 His heart was evidently unrenewed, and 
quarrelling with the justice of God. From some ex- 
pressions, I caught a glimpse of his heart ; and that, if 
he should ever experience religion, it was his secret 
purpose never to make a public profession of it. He 
was evidently unhumbled — like a bullock unaccustomed to 
the yoke. I put into his hands, Edwards on The Justice 
of God in the Damnation of Sinners. Shortly he again 
found relief. He wished to profess religion with 
others ; but prudence led us to wait ; and the result 
was, that in process of time he became a sot. I know 
not of a more hopeless being on earth. He does no 
business ; has drunk himself out of his property, and 

almost out of his reason ; and, as brother G says, 

he has become a brute. 

" I could fill sheets with the relation of facts of a 
similar character, all of which lead to the conclusion. 



HIS LABOURS. 321 

that persons of intemperate habits, though deeply 
convicted, are far more likely to rest in a false hope 
than others. However distressed a person of this 
character may have been, or however joyful in hope, 
I think we may set it down as a probable sign of a 
false conversion, if he allows himself to taste a single 
drop. If he does not give evidence that he intends to 
abstain wholly and for ever, I feel decided that he 
ought not to profess religion. If he cannot be willing 
to do this, he can have no sufficient evidence of his 
own repentance or conversion ; and his hope is a 

spider's web. Brother T preached an excellent 

sermon not long since from these words : ' Cleanse 
thou me from secret faults : keep back thy servant 
also from presumptuous sins. 7 In the class of pre- 
sumptuous sinners he placed the person of intemperate 
habits. ' The person who has drunk to excess, and 
has been warned, cannot venture to drink again, at 
all, without sinning presumptuously. He sins de- 
liberately and with his eyes open. Let him remember 
that he drinks damnation.'* I felt the justice of this last 
sentence. It was attended with a thrill of horror. I 
am satisfied that he who cannot break off entirely, and 
at once, can never do it. And without it we can 
have no evidence of his piety. Every time he tastes, 
he is putting fire to tinder and powder. If he really 
thinks he can drink a little, and yet not become a drunk- 
ard, his danger is so much more the greater. This 
confidence evinces his consummate ignorance of his 
own heart. This confidence, if not destroyed, will 
damn him. ' He that trusteth in his own heart is a fool.'' 
" I wish that all the young converts who make a 
profession of religion, would make it a point of con- 

u 



322 NETTLETON AND 

science not to taste of ardent spirits. This is the way 
in which many have dishonoured the cause of Christ 
on public occasions. In this way thousands have be- 
come drunkards. I scarcely expect that any drunk- 
ard will be reformed by any measures that can be 
adopted. The only successful method of preventing 
this kind of disgrace to religion in future, is to begin 
with the temperate. Though the plague cannot be 
cured, it may be shunned. Had all young converts 
seen what I have, they would need no other motives 
to induce them to adopt the resolution to abandon the 
use of ardent spirits for ever. Could I learn that all 
the young converts in your parish had jointly adopted 
this resolution, it would be to themselves, to you, and 
to me, a most delightful evidence of the sincerity of 
their Christian profesion, as well as of genuine con- 
version. ' Dearly beloved, I beseech you, as strangers and 
pilgrims, abstain from fleshly lusts, tvhich war against the 
souV — Yours, as ever." 

There was a striking resemblance between the re- 
vivals which occurred under Dr. Nettleton's preach- 
ing, and those which occurred at the close of the last, 
and at the beginning of the present century. Let any 
one read with attention the narratives published in 
the first three or four volumes of the Connecticut 
Evangelical Magazine, and he will obtain a very cor- 
rect idea of the revivals of which we are speaking. If 
there was any difference, it was this — that the latter 
were more powerful and more extensive, — that is, 
they were characterized by more clear and distressing 
conviction of sin, and, in some instances, embraced a 
larger number of subjects. As to the doctrines which 



HIS LABOURS. 323 

tvere preached, the means employed, and the character of 
the religious exercises, both of awakened sinners and 
hopeful converts, there was a marked coincidence. 
The same may be said as to the permanency of their 
fruits. A large proportion of the hopeful converts in 
all these revivals continued to adorn the Christian 
profession. 

These revivals were characterized by great so- 
lemnity. Christians were solemn. They were not 
merely excited, and filled with great animation for a 
season ; but they were deeply humbled in view of 
then* past neglects of duty. They mourned over 
their backslidings, and returned to God with deep 
contrition. Sensible of their great sinfulness, and of 
the alarming condition of sinners around them, they 
felt deeply solemn, and walked humbly with God. 
Their minds, it is true, were sometimes filled with 
great joy; but it was a joy mingled with reverence. 
They felt that they were in the presence of God, and 
had no disposition to indulge in vain mirth. They 
carefully abstained in their conversation from every- 
thing suited to produce levity, or to banish serious 
thoughts from the minds of the impenitent. The 
things of eternity lay with great weight on their 
minds, and had a commanding influence upon all their 
conduct. When they looked around them, and saw 
so many of their fellow-men perishing in sin, their 
eyes affected their hearts. They felt, in some measure, 
as did the weeping prophet, when he said : " Oh ! that 
my head were waters, and mine eyes a fountain of 
tears ; that I might weep day and night for the slain 
of the daughter of my people I" With these feelings 
they could not but be solemn, 



324 NETTLETON AND 

Sinners were solemn. Those who were under con- 
viction were bowed down with distress. They felt 
like criminals under sentence of death. In some cases, 
as we have seen, their distress was exceedingly great. 
And when a revival had become somewhat extensive 
in a parish, the whole community was more or less 
solemn. The Rev. Dr. Porter of Farmington, speak- 
ing of the revival in that town, says : " The state of 
feeling which at this time pervaded the town, was 
interesting beyond description. There was no com- 
motion, but a stillness in our very streets ; a serenity 
in the aspect of the pious, and a solemnity apparent 
in almost all, which forcibly impressed us with the 
conviction, that in very deed God was in this place' 9 
What is here stated might be stated with truth in 
reference to most of the places where revivals became 
extensive under Dr. Nettleton's labours. 

These revivals were characterized by deep and clear 
convictions of sin. Dr. Nettleton had no confidence 
in those revivals which dispense with the " law work." 
He did not, however, suppose that the work of conviction need 
be of long continuance. Although in his own case it was 
protracted through many months, he did not suppose 
it was always so in cases of genuine conversion, nor 
ordinarily, when the doctrines of the Gospel are fully 
and plainly preached, and when the obligations of 
sinners are faithfully pressed upon their consciences. 
Under his preaching convictions were generally of 
short continuance ; but they were clear, and frequently 
exceedingly distressing. Sinners were not brought 
to entertain the hope of salvation without being 
awakened to a sense of their lost condition by nature. 
Nor were they merely alarmed by some vague sense 



HIS LABOURS. 325 

of danger ; but they were convinced of sin. They saw 
themselves in the light of divine truth. Like Peter's 
hearers on the day of Pentecost, " they were pricked 
in the heart." " The commandment came, sin re- 
vived, and they died." They saw what the law of God 
required. They saw, also, that they never had obeyed 
it in a single instance, and that their hearts were at 
enmity against God, and not subject to His law. 

There was, it is true, a difference in the dealings of 
God with different individuals, in respect to the degree 
and continuance of their convictions, and the strength 
and bitterness of their opposition. But, in general, 
the convictions of awakened sinners were distinctly 
marked. In the first stages of their concern, they 
were usually filled with alarm on account of their 
past lives. Seeing themselves in danger, they went 
about to establish their own righteousness, hoping, 
by their abundant religious services, to appease the 
anger of God, and to secure an interest in His favour. 
But they were soon convinced of the futility of these 
efforts. The*more they strove to make themselves 
better, the more they saw the worthlessness of their 
own works. They were brought to see that they were 
actuated in all that they did by unholy motives ; and 
that, so far from growing better, they were adding sin 
to sin, and sinking deeper and deeper in guilt and 
wretchedness. Thus they were convinced of their 
utterly lost condition, and of their entire dependence 
for salvation on the sovereign mercy of God. 

While in this state they were frequently sensible 
of the most dreadful heart-risings against God. 
Although they were convinced of the exceeding 
sinfulness of such feelings, they found themselves 



326 NETTLETON AND 

disposed to accuse their Maker of injustice in His com- 
mands and threatenings, and of partiality in the dis- 
pensation of His grace ; and when they saw others 
brought to rejoice in hope, while they were left, it some- 
times filled them with the bitterest opposition. These 
discoveries of the desperate wickedness of their hearts 
occasioned the most acute distress. In some instances 
the mental agony was overwhelming. Such extreme 
distress was generally of short continuance, and in most 
cases it was succeeded by joy and peace in believing. 

In proof of the deep feeling which occurred under 
Dr. Nettleton's preaching, the reader is referred to 
the sketch of the revival in Nassau, inserted in the 
former chapter. 

But while Dr. Nettleton considered conviction of 
sin essential to genuine conversion, and while his 
preaching and conversation were adapted to give sin- 
ners a clear and distressing view of their true charac- 
ter and condition, he, at the same time, endeavoured 
to check all violent manifestations of feeling, by shew- 
ing that they had in them nothing oftfhe nature of 
religion ; and when he discovered any tendency to 
such manifestations in a religious meeting, he would 
generally dismiss the assembly, and advise the people 
to retire in silence to their homes. 

The converts in these revivals were led in a way 
they knew not. Darkness was made light before 
them. They did not feel that they had made them- 
selves to differ from others by any efforts of their own. 
They did not suppose that they had gone through a 
process of means while unrenewed, by which they had 
made themselves new hearts. On the contrary, they 
knew that they had resisted every overture of mercy, 



HIS LABOURS. 327 

and that all their feelings and moral actions were 
sinful, to the very moment when their hearts were re- 
newed by the power of the Holy Ghost. Consequently 
they took none of the glory to themselves. They had 
no doubt, that if they were the children of God, it was 
owing wholly to His distinguishing grace. 

As might be supposed from what has just been 
stated, the converts in these revivals cordially embraced 
the doctrines of grace, and were stedfast in their be- 
lief of them. They received them, both because they 
appeared to be clearly taught in the Scriptures, and 
because they were in perfect harmony with their own 
experience. " They were born into the truth." The 
knowledge which they had obtained of their own 
hearts while under conviction, and the wonderful 
change which had taken place in their views and feel- 
ings in relation to divine objects, were all in accord- 
ance with the evangelical system, and entirely at 
variance with the views of those who deny the doc- 
trines of grace. It was no matter of doubt with them 
whether the. natural heart is totally depraved, and 
unreconciled to God. They knew it to be true in 
reference to themselves, for it had been matter of pain- 
ful consciousness. They were, of course, convinced 
that salvation must be by grace through the redemp- 
tion of Christ. They trusted alone in His righteous- 
ness for justification, and counted all things but loss 
for the excellency of the knowledge of Christ Jesus 
their Lord. They were fully convinced of the neces- 
sity of regeneration by the special agency of the Holy 
Ghost; for they knew, that if they had passed from 
death unto life, they had a been born, not of blood, nor 
oftlie will of the flesh, nor of the luill of man, but of God? 



328 NETTLETON AND 

They were also convinced, that unless God had from 
all eternity determined to make some of mankind the 
trophies of grace, not an individual of the human race 
would obtain salvation. The doctrine of eternal and 
particular election, therefore, appeared to them to lie 
at the foundation of all hope in regard to the salvation 
of man ; and they rejoiced in the assurance, that God 
hath from the beginning chosen some to salvation 
through sanctification of the Spirit and belief of the 
truth — and in the promise that all true believers shall 
be kept by the power of God through faith unto sal- 
vation. The converts were generally so stedfast in 
their belief of these doctrines, that their faith could 
not be shaken. They possessed, in an unusual degree, 
stability of character. They were not carried about 
by every wind of doctrine, nor often led astray by 
those who lie in wait to deceive. The religious exer- 
cises of the subjects of these revivals, so far as they 
could be known, were generally such as indicated a 
radical change of character. The whole current of 
their moral feelings seemed to be changed. What 
they had hated, now they seemed to love. Those ob- 
jects which had awakened in their bosoms feelings of 
enmity, were now contemplated with supreme delight. 
Their affections were not such as could be traced to 
the operation of any natural principle of the human 
mind — such as self-love or natural gratitude. They 
did not love God merely on account of His kindness 
to them, but on account of the supreme excellency of 
His character. Their first consolation did not arise 
from the belief that God had pardoned their sins, and 
received them to favour ; for, in most instances, when 
they first found peace they had no apprehensions that 



HIS LABOURS. 320 

their sins were pardoned. When divine objects ap- 
peared to them in a new and pleasing light, they 
scarcely thought of their personal safety, or whether 
they were or were not converted. They discovered a 
relish for divine objects to which they had been total 
strangers ; and the truths of the Gospel with which 
they had been contending were now objects of com- 
placency. It was no uncommon thing for persons, 
whose chief distress had arisen from the thought that 
they were in the hands of God, to find themselves un- 
expectedly rejoicing in that very thought, contemplat- 
ing the glory of God as an object of higher importance 
than their own salvation ; and all this, while as yet 
they had no idea of having experienced a change of 
heart. It thus appeared, that " the first objective 
ground" of their religious affections, was the " tran- 
scendently excellent and amiable nature of divine 
things, as they are in themselves, and not any conceiv- 
able relation they bear to self, or self-interest." 

What Edwards says of the converts in Northampton, 
was equally true of those of whom we are speaking : 
" It has more frequently been so among us, that per- 
sons have had the Gospel ground of relief for lost sin- 
ners discovered to them, and have been entertaining 
their minds with the sweet prospect, while they have 
thought nothing at that time of their being converted. 
There is wrought in them a holy repose of soul in God 
through Christ, and a sweet disposition to fear and love 
Him, and to hope for blessings from Him in this way ; 
and yet they have no imagination that they are now con- 
verted; it does not so much as come into their minds." 

There are religious affections, and they sometimes 
rise to a high degree, which are founded on self-love. 



330 NETTLETON AND 

Persons may think they love God, when their love 
arises entirely from the belief that God loves them, 
and that He has pardoned their sins, and given them 
a title to heaven. But such love is natural to the 
human heart, and affords no evidence of a supernatural 
change. " Sinners also love those that love them." 
Persons may be filled with joy because they have per- 
suaded themselves, without any good reason, that 
their immortal interests are secured; but such joy is 
selfish, and partakes not of the nature of holiness. 
Sinners may be convinced, that in order to be happy 
they must become the servants of God ; and they may 
resolve, for the sole purpose of securing their happiness, 
to devote themselves to the service of God ; and hav- 
ing adopted the opinion that such a resolution is a 
change of heart, they may experience pleasurable 
emotions in the thought that they are interested in the 
divine favour. But such conversions imply no radical 
change of character, and will not endure the test of 
the judgment day. 

The conversions in these revivals (says his biogra- 
pher) appeared to be widely different from these. If any 
cases occurred which appeared to be of this descrip- 
tion, they were treated as spurious. If any persons 
professed to have experienced a change of heart, and 
gave no other evidence than what is afforded by such 
religious affections as, to use the language of Brainerd, 
"have self-love for their beginning, centre, and end," 
they were advised to abandon their hopes without 
delay.* 

* On this subject a wise statement is made by Doolittle : " This love 
chooseth Christ for Himself, and for the excellency of His own person, 
though not with the exclusion of our oion benefit and salvation by Him. 
Our own benefits by Christ might be looked at by the returning soul at 



HIS LABOUES. 331 

The converts in these revivals were not bold, 
forward, self-sufficient, and censorious ; but humble, 
meek, gentle, and docile. When we see those who 
profess to have entered recently upon the Christian 
life, lifted up with pride — wiser in their own estimation 
than their teachers — disposed to put themselves for- 
ward as leaders — abundant in their censures of old pro- 
fessors — full of self-complacency and self-commenda- 
tion, there is reason to fear that they know not what 
manner of spirit they are of. Such is not the spirit of 
the Gospel. u The wisdom which is from above is 
first pure, then peaceable, gentle, and easy to be en- 
treated, full of mercy and good fruits, without partial- 
ity and without hypocrisy." 

These revivals exerted a most benign influence upon 
the churches. They did not divide churches, and dis- 
solve the relation between pastors and their flocks. 
On the contrary, they built up churches — healed di- 
visions where they had previously existed — promoted 
union and brotherly love among the members, and 
greatly strengthened the hands of pastors. 

One striking effect of these revivals was to elevate 
the standard of orthodoxy. Dr. Nettleton preached 
with great plainness the doctrines of Calvinism. Under 
his preaching, these doctrines were seen to be the 

first. The soul might first be allured and drawn to look after Christ, and 
to love Him, by the consideration of the matchless good and benefits it 
might have by Him, which the convinced sinner seeth he can find in no 
other. But, in process of time, and in his progress in the way to heaven, 
he learns and sees such exceUency and beauty in Christ, that He is in him- 
self more amiable than all the objects of his former love. To ask, there- 
fore, whether we are to love Christ for himself, or for the benefits we have 
by Him, is to propound a question which yet I have not observed in Scrip. 
ture, nor disjunctively answered therein; for the one is subordinate to 
the other, not opposed" &c. — On Love to Christ, i., 9. We love Him, in 
short, because He is both loving and lovely. 



332 NETTLETON AND 

power of God unto salvation. It was in vain to object 
that they tend to paralyze effort, and to harden men 
in stupidity. They were seen to produce the opposite 
effect. Sinners were pricked in the heart and brought 
to repentance. Saints were quickened and comforted, 
and incited to fidelity in their Master's service. The 
converts, as we have seen, cordially embraced these 
doctrines, and were confirmed in their belief by their 
own religious experience. If creeds were altered, it 
was for the purpose of making them more Calvinistic. 
In many instances, where violent prejudices had ex- 
isted against the Calvinistic system, they were over- 
come ; and some churches, which had been very lax 
in doctrine, became sound in the faith. 

These revivals exerted a salutary influence upon 
society at large. They checked the prevalence of 
vice, raised the tone of moral sentiment, and elevated 
the standard of morals. So striking was the evidence 
that they were not the result of mere human agency, 
that few could resist the conviction that they were the 
work of God. In those clays, such was the state of 
the public conscience, that the very name of a revival 
had wonderful power. Announce to a congregation 
that a revival had commenced in a neighbouring 
town, and it would produce great solemnity on the 
whole assembly. The general feeling seemed to be : 
" God has come nigh to us, and is calling upon us, in 
solemn accents, to prepare to meet Him." This state 
of the public mind resulted from the general agree- 
ment that existed as to the true effects of these revivals. 
They were seen to be good. 

Once more. The salutary fruits of these revivals 
were permanent. These were not temporary excite- 



HIS LABOURS* 333 

ments, which were soon over, followed by a melancholy 
reaction. No ; the good effects were abiding. The 
converts generally continued to adorn their profession. 
There were but few apostacies. 

Dr. Nettleton, in his letter to Dr. Beecher, already 
given, says : " For a number of years I have kept a 
list of the names of those who have hopefully experi- 
enced religion, and made a profession of it in these re- 
vivals. I have watched them with anxious solicitude, 
and have made particular inquiry about the spiritual 
welfare of each one as opportunity presented. The 
thousands who have professed Christ in this time, in 
general appear to run well. Hitherto, I think, they 
have exhibited more of the Christian temper, and 
a better example, than the same number who have 
" professed religion when there was no revival." 

If the reader will recur to the accounts given by 
ministers of revivals among their own people, under 
Dr. Nettleton's ministry, (inserted in the preceding 
chapter,) he will perceive that they all bear testimony 
to the permanent good effects of his labours. And 
such testimonials might have been multiplied to a great 
extent. 



334 NETTLETON AND 



CHAPTER XII. 



BLESSED AGAIN— PROFESSOR OF PASTORAL DUTY- 
DEGREE OF D.D. — OPPOSED TO NEW MEASURES 
AND NEW DOCTRINES — MR. FINNEY. 



After his return from England, which was in August 

1832, he preached in a number of different places in 
New England and in the middle States — with what 
success we are unable to state. In the autumn of 

1833, there was an interesting revival under his 
preaching, in Enfield^ Connecticut. 

The following is an extract of a letter from the 
Rev. Francis L. Robbins, pastor of the church in that 
town : — 

" I have not known the man who, in my delibe- 
rate judgment, has been the honoured instrument of 
Heaven in turning so many sinners to the knowledge 
of the truth, and saving souls from death, as the Rev. 
Mr. Nettleton. As he was himself ' mighty in the 
Scriptures/ and ' fervent in the spirit,' he spake and 
taught diligently the things of the Lord, and was not 
satisfied unless men exhibited scriptural evidence of 
true religion. When he went into a place, remember- 
ing what was said of his Master, 4 He shall not strive 
nor cry, neither shall any man hear His voice in the 
streets,' —he laboured, as far as practicable, without 



HIS LABOURS. 335 

observation, striving to turn the eyes of his hearers in 
upon themselves, while they listened diligently to the 
Word. His meetings, therefore, whether on the Sab- 
bath, or at other seasons, were singularly marked with 
stillness, order, fixed and solemn attention. 

" My people were sensibly struck with the correct- 
ness of this statement in relation to his labours here. 
For in this place he had ' seals of his ministry' in a 
goodly number of hopeful converts, who regarded him 
as their spiritual father, and remembered him with 
high respect and gratitude. I refer to the revival of 
religion here in 1833, when several of the choice, 
active, and exemplary members of this flock, received 
deep impressions, and became, as we believe, in heart 
and spirit, the people of the living God. 

" Mr. Nettleton came here in September of that 
year, at my solicitation, when my health was, and had 
been, for several months, in a very feeble and precari- 
ous state ; and when some of our good people were 
fearful of the result, not only to myself, but to the in- 
terests of religion. When Mr. Nettleton came, it was 
like the coming of Titus, especially to myself. Many 
of God's professed people had left their first love, and 
were engaged in matters of ' doubtful disputation,' 
which tended more to alienate and distract their feel- 
ings than to quicken them in the work of the Lord. 

" Mr. Nettleton continued with us nearly three 
months. Under his lucid and frequent exhibitions of 
divine truth, and by solemn addresses to the churchy 
together with instruction given in the inquiry meeting, 
and by direct personal conversation, deep impressions 
were made on the minds of a number, which resulted 
in a disposition to renounce themselves, and humbly 



336 NETTLETON AND 

accept the salvation of the Gospel. As he laboured to 
instruct the people in the things of the kingdom of 
God, and establish them in the faith and order of the 
Gospel, he very generally secured their esteem and 
confidence, and left a salutary influence behind him. 

" Not long after he left us, nearly twenty, mostly 
youth, who ascribed their conversion to the abound- 
ing grace of God, through his instrumentality, came 
forward, and made a public profession of religion. 
Several others, who entertained a hope at that time, 
clouded with many fears, have been revived and 
quickened, and prepared to profess Christ since that 
time ; while others who were brought to serious con- 
sideration under the religious exercises conducted by 
Mr. Nettleton, never, I believe, lost their impressions, 
until, as objects of God's special remembrance, they 
were hopefully gathered in, in a subsequent revival. 
All of those who were brought hopefully from dark- 
ness to light, as the fruits of that revival, so far as I 
have knowledge, (for a few have removed to other 
places,) have walked worthy of their vocation, bearing 
the fruits of righteousness unto the praise and glory 
of God." 

Many other places might be mentioned in which he 
preached occasionally, and in which there were some 
fruits of his labours that will abide when all earthly 
scenes shall have passed away. But his biographer 
has mentioned only those places in which his labours 
are known to have been attended with very considerable 
success. 

In 1833 the Pastoral Union of Connecticut was 
formed, and the Theological Institute was established. 
These measures did not originate with him, as some 



HIS LABOURS. 337 

have supposed ; but they were measures which he 
cordially approved, and in which he felt a deep and 
lively interest, 

When the seminary was organized he was ap- 
pointed Professor of Pastoral Duty. He was at the 
time absent at the south. In reply to a letter inform- 
ing him of his appointment, he says : " I hardly know 
what to say. I need not tell you how entirely I am 
interested in the whole concern. If it can be of any 
service to the seminary for me to sustain some official 
relation to it, I should be sorry to decline. But it 
has from the beginning seemed to me, that, on many 
accounts, I could plead its cause with more freedom 
and effect without sustaining that relation to it. My 
reasons I cannot fully state on paper. At any rate, 
I must see you and the trustees before I can give an 
affirmative answer. I have, too, some doubts whether 
my habits and the state of my health will permit me 
to sit down to close study, and to all the requisite 
preparation for that department. I have been wish- 
ing, for some time past, to shun public observation, 
and to retire more into solitude." 

He did not accept. But although he chose to 
sustain no official relation to the seminary, he took up 
his abode at East Windsor, and consented to deliver 
some familiar lectures to the students. His instruc- 
tion was highly prized by the classes who enjoyed it. 

During the last ten years of his life, although East 
Windsor was his home, he spent several winters at 
the south, and preached in several different places in 
New England, not without some success. But such 
was the state of his health, as to render him unable 
to endure much excitement or fatigue. In a letter to 

x 



338 NETTLETON AND 

Mrs. Parniele, dated Sept. 21, 1839, lie says: "Your 
note came to hand this morning. Accept my best 
thanks for your kind invitation. It would, indeed, be 
very pleasant to spend a little season among my old 
friends in the still and retired town of Bolton, and 
once more talk over scenes that are past, — ^pleasant 
and mournful to the soul.' And possibly, if life be 
spared, that time may come. But I have journeyed 
so long and so far in this wilderness world, and have 
passed through so many scenes of alternate storm and 
sunshine, that I am worn out with languor and fatigue, 
and have long since concluded to retire, and journey 
as little as possible, except so far as duty and the state 
of my health seem to demand." 

In the year 1839, he received from two literary 
institutions* the degree of D.D. This was an honour 
which he did not covet, as appears from the fact, that 
it would have been conferred several years before, by 
one of the New England colleges, had not his own 
remonstrances prevented. When he first received the 
intelligence, he was quite disturbed; and he asked 
one of his brethren what he should do ? All the 
advice which he received from that brother was con- 
tained in the following anecdote : — " A man once said 
to an aged clergyman, ' My neighbours are slandering 
me, and what shall I do ¥ — ' Do your duty,' said the 
clergyman, ' and think nothing about it. If they are 
disposed to throw mud, let them throw mud ; but do 
not attempt to wipe it off, lest you should wipe it all 
over you.' " 

On reflection, says his biographer, he seems to have 

* Hampden Sydney College, in Virginia, and Jefferson College, in Penn- 
sylvania. 



HIS LABOURS. 339 

come to the conclusion to which his friend, the late 
Dr. Porter of Andover, came, under similar circum- 
stances, — viz., "What shall a sober man do? If he 
refuses this title on general principles, because it is 
inconsistent with the spirit of the Gospel, he charges 
a long list of such worthies as Watts, &c, with wear- 
ing a public mark of pride or folly. If he refuses it 
on principles that respect himself only, he is liable to 
be charged with the ostentation of humility, and really 
needs much prayer and heart-searching to be certain 
that cursed pride is not at the bottom. Too much 
noise to get rid of this contemptible honour, ' resembles 
ocean into tempest wrought, to waft a feather, or to 
drown a fly.' A wise man would not kill a gnat by 
a blow that might fracture his leg." 

He did not need, but assuredly he deserved, to be 
thus honoured by his fellowmen. Few ever won more 
souls to Christ, and few ever defended the truth more 
boldly and firmly against insidious error. Indeed, 
a man such as he was needed to resist successfully 
both the conduct and the doctrines which some were 
beginning to urge on all who would give heed to 
them. 

Revivals have never been permitted by Satan to 
continue long without some direct effort, on his part, 
to counterwork them. And so it was to be now. 
The form this attack took was crafty ; it was made by 
assuming the form of an angel of light. In the year 
1826, there was a great religious excitement in the 
central and western parts of the state of New York, 
occasioned principally by the Rev. Charles G. Finney, 
who has been already mentioned, — an evangelist 
of great zeal, and of considerable native eloquence. 



340. NETTLETON AKD 

He had been a lawyer ; and having, as he hoped, 
been converted to Christ, he entered the ministry 
with but little preparatory study, He was bold, 
ardent, and denunciatory in his manner. He rebuked, 
with harshness and great severity, not only open 
transgressors and impenitent sinners of every descrip- 
tion, but professors of religion and ministers of the 
Gospel ; and was not unfrequently very pointed and 
personal in his prayers. The consequence was, that 
he not only met with violent opposition from the open 
enemies of religion, but many of the most judicious 
ministers and private Christians felt unwilling to 
sanction his proceedings. Others became his warm 
friends and adherents ; and, imbibing the same spirit, 
denounced their brethren as " cold and dead, and 
enemies to revivals." Some young evangelists, in 
particular, attempting to imitate Mr. Finney, became 
much more extravagant than their leader. A great 
excitement attended the preaching of Mr. Finney and 
his coadjutors ; and multitudes were reported as the 
subjects of renewing grace. That very many of the 
reputed converts were like the stony ground hearers, 
who endured only for a time, few will at this day be 
disposed to deny. Yet it is believed that some were 
truly converted to Christ. 

Connected with this excitement, various measures 
were introduced, similar to those which, in former 
times, had been the great instruments of marring the 
purity of revivals, and promoting fanaticism — such 
as praying for persons by name — using great famili- 
arity in prayer — encouraging females to pray and 
exhort in promiscuous assemblies — calling upon per- 
sons to come to the anxious seat, or to rise up in the 



HIS LABOURS. 341 

public assembly, to signify that they had given their 
hearts to God, or had made up their mind to attend 
to religion. The result was, that where this spirit 
prevailed, and these measures were introduced, there 
was division in the churches. Those who adopted 
these measures often appealed to the example of Dr. 
Nettleton, and made use of his name to sanction their 
proceedings. Those, however, who were acquainted 
with him, and his labours in revivals, knew that these 
representations were not true. They knew that he 
never had introduced such measures, nor counte- 
nanced such a spirit as was connected with them. 

While these things were passing in the central and 
western parts of the state of New York, Dr. Nettleton, 
in very feeble health, was labouring in Jamaica, on 
Long Island. He was from time to time made 
acquainted with what was transpiring at the west, 
and was not without great solicitude as to the ultimate 
results. The lesson which he learned while labouring 
on the borders of Rhode Island, in those places which 
had been made desolate by the operations of Daven- 
port and his coadjutors a century ago, had prepared 
him to resist everything which tended to corrupt 
revivals and promote fanaticism. 

He heard, with inexpressible pain, that his own 
example was appealed to at the west, to sanction 
measures which he had always reprobated ; still, 
although constantly urged by some of his friends to 
come out with a public testimony, he was very 
reluctant to do it ; nor could he be persuaded to 
publish his views, till he was fully convinced that 
a regard to the interests of Christ's kingdom required 
it 



342 NETTLETON AKD 

In the winter of 1826-7, at the earnest request of 
some of his brethren, he visited Albany, while Mr, 
Finney was preaching at Troy. He had two inter- 
views with Mr. Finney, hoping that, by a free con- 
sultation, their views might be brought to harmonize, 
so far, at least, that they might co-operate in promot- 
ing the interests of Christ's kingdom. But in this he 
was painfully disappointed. Mr. Finney was unwill- 
ing to abandon certain measures which Dr. Nettleton 
had " ever regarded as exceedingly calamitous to the 
cause of revivals," and which, of course, he could not 
sanction. He perceived, also, that there could be no 
hope of convincing Mr. Finney of his errors, so long 
as he was upheld and encouraged by ministers of high 
respectability. After his second interview with Mr, 
Finney, he addressed a letter to the Eev. Mr. Aikin 
of Utica, a part of which is here inserted. It is dated 
Albany, January 13, 1827 :■ — 

" Seven years ago, about two thousand souls were 
hopefully born into the kingdom, in this vicinity, in 
our own denomination, with comparative stillness. 
But the times have altered. The kingdom of God 
now cometh with great observation. Opposition 
from the world is always to be expected. It is idle 
for any minister to expect a revival without it. But 
when it enters the Church of God, the friends of Zion 
cannot but take the alarm. 

"There is, doubtless, a work of grace in Troy. 
Many sinners have hopefully been born into the 
kingdom ; but it has been at an awful expense, 
Many of our first ministers have visited the place, 
to witness for themselves. Such men as Dr. Griffin, 
Dr, Porter of Catskill, Dr. Nott, Mr. Tucker, Mr, 



HIS LABOURS. 343 

Cornelius, and many more. Some of them have heard 
a number of sermons. After giving credit for preach- 
ing much truth, they uniformly say : ' I never heard 
the names of God used with such irreverence.' Dr. 
Griffin gave me a number of specimens. I do not 
wish to retail them. The church in Troy is greatly 
divided. Some have taken a dismission ; others are 
consulting neighbouring ministers about the path of 
duty ; and others are beginning to attend worship by 
themselves. 

" But the worst is not told. The spirit of denun- 
ciation which has grown out of the mode of conducting 
the revivals at the west, is truly alarming. We do 
not call in question the genuineness of those revivals, 
or the purity of the motives of those who have been 
the most active in them. You, doubtless, are reaping 
and rejoicing in their happy fruits. But the evils to 
which I allude are felt by the churches abroad ; mem- 
bers of which have gone out to catch the spirit, and 
have returned, some grieved, others soured, and 
denouncing ministers, colleges, theological seminaries, 
and have set whole churches by the ears, and kept 
them in turmoil for months together. Some students 
in divinity have done more mischief in this way than 
they can ever repair. I could mention names, but for 
exposing them. Some ministers and professors of 
religion have been to Troy, from the surrounding 
region, on purpose to catch the flame, and have re- 
turned home, saying : ' We do not want such a revival 
as they have in Troy.' ..... 

" The evil is running in all directions. A number 
of churches have experienced a revival of anger, wrath, 
malice, envy, and evil-speaking, (without the know- 



344 NETTLETON AND 

ledge of a single conversion,) merely in consequence 
of a desperate attempt to introduce these new mea- 
sures. Those ministers and Christians who have here- 
tofore been most and longest acquainted with revivals, 
are most alarmed at the spirit which has grown out of 
the revivals of the west. This spirit has, no doubt, 
greatly deteriorated by transportation. As we now 
have it, the great contest is among professors of 
religion — a civil war in Zion — -a domestic broil in the 
household of faith. The friends of brother Finney are 
certainly doing him and the cause of Christ great 
mischief. They seem more anxious to convert minis- 
ters and Christians to their peculiarities, than to con- 
vert souls to Christ. 

" It is just such a contest as I have sometimes seen, 
in its incipient stages, in New England, between some 
young revival ministers on the one side, and whole asso- 
ciations of ministers on the other. The young revival 
ministers, wishing to extend the work into all the 
churches, in their zeal would enter the limits of settled 
pastors, and commence their operations, and plead my 
example for all their movements ; and so the war 
would begin — and all those ministers who would 
not yield the reins, and sanction their imprudences, 
would be sure to be proclaimed as enemies to revivals. 
Being thus defeated, these young ministers would come 
to me to make their complaints, and to work on my 
mind the conviction that all those ministers were 
enemies to myself — whereas the whole evil lay in a 
violation of all the rules of ministerial order and 
Christian meekness, or in the inexperience, ignorance, 
and imprudence of these young ministers. I am sorry 
to speak thus of my best friends ; but it is due to my 



HIS LABOURS, 345 

brethren to say, that those very ministers, who had 
been thus slandered by my young brethren, have since 
come to me with tears, urging me to visit their flocks. 
There is not one of them but would bid me a welcome, 
and would rejoice in a revival; but they would not 
invite these young ministers to preach for them, who 
had been so rash in their proceedings, and guilty of 
slandering them as stupid, and dead, and enemies of 
revivals. In this manner, some of the most promising 
young revival ministers have run themselves out, and 
lost the confidence of settled pastors and Christians in 
general. 

" The spirit of denunciation which has grown out 
of these western revivals, seems to be owing to the 
implicit confidence which has been placed in the pro- 
ceedings of just such young ministers as leaders. 
They dared not attempt to correct any of their irregu- 
larities, for fear of doing mischief, or of being de- 
nounced as enemies to revivals. This I know to be 
the fact. Brother Finney himself has been scarcely 
three years in the ministry, and has had no time to 
look at consequences. He has gone, with all the zeal 
of a young convert, without a friend to check or guide 
him. And I have no doubt that he begins with 
astonishment to look at the evils which are running 
before him. 

" The account which his particular friends gave of 
his proceedings is, in substance, as follows : — He has 
got ministers to agree with him only by ' crushing,' or 
' breaking them down.' The method by which he 
does it, is by creating a necessity, by getting a few 
individuals in a church to join him, and then all those 
who will not go all lengths with him are denounced 



346 NETTLETON AOT> 

as enemies to revivals. Rather than have such a bad 
name, one and another falls in to defend him; and 
then they proclaim what ministers, elders, and men of 
influence, have been ' crushed ' or ' broken down.' 
This moral influence being increased, others are de- 
nounced, in a similar manner, as standing out, and 
leading sinners to hell. And to get rid of the noise, 
and save himself, another will ' break dowm.' And 
so they wax hotter and hotter, until the church is fairly 
split in twain. And now, as for those elders and 
Christians who have thus been converted to these 
measures, some of them are sending out private word 
to their Christian friends abroad, as follows : ' I have 
been fairly shinned by the denunciations of these men, 
and have ceased to oppose them, to get rid of their 
noise. But I warn you not to introduce this spirit 
into your church and society.' And so brother Fin- 
ney's supposed friends, men of influence, are send- 
ing out word to warn others to beware of the evils 
which they have experienced. I heartily pity brother 
Finney, for I believe him to be a good man, and wish- 
ng to do good. But nobody dares tell him that a 
train of causes is set in operation, and urged on by 
his own friends, which is likely to ruin his usefulness. 

" Whoever has made himself acquainted with the 
state of things in New England, near the close of the 
revival in the days of Whitefield and Edwards, cannot 
but weep over its likeness to the present. It is affect- 
ing that the warm friends of Zion should unwittingly 
betray her best interests. But so was it then. The 
young itinerants, in their zeal to extend the work, 
began to denounce all those settled ministers who 



HIS LABOURS. 347 

would not go all lengths with them. And then those 
members of churches who loved their pastors would 
assemble around to defend them ; while those who fa- 
voured the itinerants assembled around them, and im- 
bibing their spirit, of course lost all confidence in a set- 
tled ministry: and so the churches were split in twain. 
The Spirit of God took its night, and darkness and 
discord reigned for half a century. And those preach- 
ers who had taken the lead, having cultivated such a 
spirit, began to fall into awful darkness themselves, 
when they saw the ruin that followed their labours. 
Some of them made and published their recantations 
to the world, which are now extant. But it was too 
late. A retribution followed, Some few of the young 
converts were called to order by David Brainerd, who 
passed through Connecticut at that time. But after 
their recantations these leaders were generally de- 
nounced hy their own followers. Could Whitefield, 
and Edwards, and Brainerd, and Davenport, now 
arise from the dead, I have no doubt they would ex- 
claim : Young men, beware ! beware ! ! . 

" Some of brother Finney's younger brethren and 
friends may attempt to work on his mind the convic- 
tion that most of our ministers and churches are enemies 
to revivals, and unfriendly to himself. I feel it my 
duty to speak in their behalf. I know it to be a mis- 
take. The best friends of revivals, as they have here- 
tofore witnessed them, are certainly the most afraid to 
invite him into their churches, and are the most alarmed 
at the evils that are rising. And, I must say, that his 
friends are certainly labouring to introduce those very 
measures, which I have ever regarded as ultimately 
working ruin to our churches, and against which I 



348 NETTLMON AND 

have always guarded as ruinous to the character of 
revivals, as well as to my own usefulness. 

"For example: whoever introduces the practice of 
females praying in promiscuous assemblies, let the 
practice once become general, will ere long find, to his 
sorrow, that he has made an inlet to other innovations, 
and entailed an everlasting quarrel on those churches 
generally. If settled pastors choose to do it on their 
own responsibility, so be it. For one, I dare not as- 
sume so great a responsibility. In this way churches 
were once laid waste ; and it is by keeping out, and 
carefully avoiding everything of this kind, that some 
of them have again been built, others kept orderly, and 
the character of revivals, for thirty years past, has been 
guarded. If the evil be not soon prevented, a genera- 
tion will arise, inheriting all the obliquities of their 
leaders, not knowing that a revival ever did or can 
exist without all those evils. And these evils are des- 
tined to be propagated from generation to generation, 
waxing worse and worse. 

"The friends of brother Finney are afraid to inter- 
fere to correct anything, lest they should do mischief, 
or be denounced as enemies of revivals. 'Brother 
Nettleton, do come into this region and help us ; for 
many things are becoming current among us which I 
cannot approve. And I can do nothing to correct 
them, but I am immediately shamed out of it, by being 
denounced as an enemy to revivals.' Thus my minis- 
terial brethren from the west, whose views accord 
with my own, have been calling to me, in their letters 
during the summer past. ' There is religion in it, and 
I dare not touch it. I see the evil, and tremble at the 
consequences ; but what can I do f This is the Ian- 



HIS LABOURS. 349 

guage of many of his warmest friends. And so the bad 
must all be defended with the good. This sentiment 
adopted, will certainly ruin revivals. It is the language 
of a novice : it is just as the devil would have it. If 
the friends of revivals dare not correct their own faults, 
who will do it for them ? I knoiv no such policy. I 
would no more dare defend in the gross, than condemn 
in the gross. And those who adopt the former prac- 
tice will soon be compelled, by prevailing corruptions y 
to take along with it the latter. The character of 
revivals is to be sustained on the same principles as 
that of churches, or individual Christians. If we would 
judge ourselves, we slioulU not he judged. It is not by 
covering, but by confessing and forsaking, that pure 
revivals are to prosper. In this manner their character 
has long been sustained. Things have not been left 
to run to such lengths in our day. A strong hand has 
been laid on young converts, old professors, and espe- 
cially on zealous young ministers, as many of them now 
living can testify. 

" I have been afraid to kindle fires where there was 
not some spiritual watchman near, to guard and watch 
against wildness for which I might become responsible. 
Some students in divinity have caught and carried the 
flame into neighbouring towns and villages, and, no 
doubt, have been the means of the salvation of some 
souls. But I am sorry to say, that some of them have 
run before me into the most populous places, and have 
carried their measures so far, and have become so dic- 
tatorial and assuming, that, in the opinion of the most 
judicious and influential ministers of my acquaintance, 
they have done far more mischief than good. They 
have pleaded my example for many measures, which, 



350 NETTLETON AND 

as to time and circumstances, I utterly condemn. Some 
of the means which I have never dared to employ, ex- 
cept in the most interesting crisis of a powerful revival, 
they have caricatured in such a manner, and raised 
such prejudices against myself among strangers, that 
they have caused me much trouble. My plans have 
been laid to visit many towns and cities, and have been 
wholly defeated by these students in divinity thus run- 
ning before me. I have been much grieved, and ex- 
ceedingly perplexed on this subject. They assume an 
authority, unwittingly I allow, and adopt measures 
which no ordained minister could do without ruining 
his usefulness. Evils arising hence have uniformly 
been arrested in their progress by my taking the 
part of settled pastors among their flocks, at a. great 
expense of feeling on the part of my young friends, no 
doubt ; but the cause of revivals evidently required it. 
".I have been anxiously looking and waiting, all 
summer long, for such men as yourself and Mr. Lansing, 
and others most intimately acquainted with brother 
Finney, to take hold, with a kind severity, and restore 
order ; but in vain. It is not expected that a power- 
ful revival can exist among imperfect beings, without 
more or less irregularity and opposition"; but it is ex- 
pected that these things will generally subside, and 
leave the churches in a more peaceful, happy, and 
flourishing state than ever. This has uniformly been 
the case where revivals have prevailed. But irregu- 
larities are prevailing so fast, and assuming such a 
character in our churches, as infinitely to overbalance 
the good that is left. These evils, sooner or later, must 
be corrected. Somebody must speak, or silence will 
prove our ruin. Fire is an excellent thing in its place. 



HIS LABOURS. 351 

and I am not afraid to see it blaze among briers and 
thorns ; but when I see it kindling where it will ruin 
fences, and gardens, and houses, and burn up my friends, 
I cannot be silent. 

" Had the evil been checked in the commencement, 
it would have been an act of kindness to brother Finney, 
and great gain to the cause of revivals. He would 
have found ministers everywhere bidding him welcome. 
His help is everywhere greatly needed. For a settled 
pastor, the entire confidence of other ministers would 
not be so important. But whoever undertakes to pro- 
mote revivals by running through the world in this 
age of revivals, must have the entire confidence of 
settled ministers generally ; otherwise he will unsettle 
ministers, and desolate churches, wherever he goes. 
Without their hearty co-operation, he will certainly 
labour at great disadvantage : as if a mariner, steering 
his ship in a storm at sea, in his zeal should quit the 
helm, and ply his strength at the mast. 

" The practice of praying for people byname, in the 
closet, and the social circle, has no doubt had a bene- 
ficial effect. But as it now exists in many places, it 
has become, in the eye of the Christian community at 
large, an engine of public slander in its worst form. I 
should not dare, in this solemn manner, to arraign a 
fellow-sinner before a public assembly, without his own 
particular request, unless my expressions were of the 
most conciliatory kind. And no Christian minister, 
whatever his character may be, can adopt the practice, 
without awakening the indignation of the world at 
large, and of Christians generally, against him : much 
less can it be done by anybody, and everybody, who 
takes it into his head positively to decide the question, 



352 NETTLETON A1ST) 

and to tell God and the world that such and such 
persons are unconverted. I do not believe, whatever 
may be the effect upon the individual thus named, that 
God will regard such a prayer in any other light than 
as that of a proud, self-righteous Pharisee. 

" There is another interesting topic that lies near my 
heart ; but the time would fail me to express my views 
and feelings on the subject. That holy, humble, meek, 
modest, retiring form, sometimes called the Spirit of 
Prayer, and which I have ever regarded as the unfail- 
ing precursor of a revival of religion, has been dragged 
from her closet, and so rudely handled by some of her 
professed friends, that she has not only lost all her 
wonted loveliness, but is now stalking the streets in 
some places stark mad. 

" Some, in their zeal on the subject of the prayer of 
faith, are tormenting others with their peculiar senti- 
ments, which, if correct, everybody sees must equally 
condemn themselves; thus rendering themselves and 
their sentiments perfectly ridiculous. 

" I have given you but an imperfect sketch of my 
own, and the views of our brethren abroad on this 
subject; but I assure you, as a whole, it is not over- 
drawn. How to correct these growing evils I cannot 
tell. Our brethren, far and near, — some of brother 
Finney's best friends at the west not excepted, — by 
letter and otherwise, have long been urging me to lay 
the subject fully before him. The evils which have 
existed abroad have certainly been very much con- 
cealed from him and his friends. It is certainly right 
that he should know something of the evils which have 
run from under him — and the feelings of the friends 
of Zion at large. I have nothing to say to him in the 



HIS LABOURS. 353 

style of crimination or controversy. I have been too 
long on the field of battle to be frightened about little 
things, or to make a man an offender for a word. For 
Zion's sake, I wish to save brother Finney from a 
course which, I am confident, will greatly retard his 
usefulness before he knows it. It is no reflection on 
his talents or piety that, in his zeal to save souls, he 
should adopt every measure which promises present 
success, regardless of consequences ; nor, after a fair 
experiment in so noble a cause, to say, I pushed 
some things beyond what they will bear. The most 
useful lessons are learned by experience. 

" I wish I had health and strength to shew brother 
Finney my whole heart on this subject. I have long 
been wishing to correct some of his peculiarities, that 
I might invite him into my own field, and introduce 
him to my friends. Aside from feeble health, one 
consideration only has prevented me from making 
the attempt. Some of his particular friends are urging 
him on to the very things which I wish him to drop. 
I fear that their flattering representations will over- 
rule all that I can say. And having dropped these 
peculiarities, his labours for awhile might be less suc- 
cessful ; and then he would resort again to the same 
experiment. But I can inform him, that the same 
measures which he has adopted have been vigorously 
and obstinately pursued in New England, against the 
repeated advice of settled pastors, and that, too, by 
one of the most powerful and successful ministers that 
I have ever known, until, confident of his own strength, 
he quit them all, with this expression : ' We will see 
who will answer by fire ' — a most unhappy expression, 
as he afterwards told me with tears. The result was, 

Y 



354 NETTLETON A1$D 

lie lost his usefulness in our denomination. Some of 
his spiritual children, now excellent men in the minis- 
try, have never dared to adopt his measures, but have 
uniformly opposed them, Others — some ministers and 
laymen — who followed him, became disorganizes ; and 
the leader himself turned Baptist, and soon after died. 

" There is another method of conducting revivals 
which may avoid these difficulties. Settled pastors 
occupy nearly the whole field of operation. They have, 
and ought to have the entire management in their own 
congregation. Each one has a right to pursue his own 
measures within his own limits ; and no itinerant has 
any business to interfere or dictate. It will ever be 
regarded as intermeddling in other men's matters. If 
they do not choose to invite me into their field, my 
business is meekly and silently to retire. And I have 
no right to complain. But many young men are con- 
tinually violating the rules of ministerial order and 
Christian propriety in these respects. Impatient to 
see the temple rise, they are now doing that which, it 
appears to me, will tend ultimately, more than any- 
thing else, to defeat the end which they wish to ac- 
complish. They are now pulling down, in many 
places, the very things which I have been helping 
ministers to build up ; and for which I have often re- 
ceived their warmest thanks. It is a sentiment which 
I have had frequent occasion to repeat to my young 
brethren in the ministry : ' Better forego the prospect 
of much present good, in your own opinion, than to 
lose the confidence of settled ministers, without which 
you cannot be long and extensively useful.' 

" There, certainly, is another and a lawful point of 
attack on the kingdom of darkness, which, when you 



HIS LABOURS. 355 

have taken, and it is seen, possesses wonderful ad- 
vantages. It will give no offence to the Church of 
Grod. It will be sure to rally round you every faith- 
ful soldier of the Cross. Though it may seem too 
slow and silent in its operation, yet, being the lawful 
method of conducting this warfare, it will secure the 
confidence of ministers and Christians, the consciences 
of the wicked, and a crown of glory. 

" And now, brother, I have ventured to lay before 
you the subject of my prayers and tears, and, I may 
add, the subject which brought me back to a region 
which I never expected to visit again. If you dis- 
cover anything in this communication unchristian or 
unkind, you will pardon it. If, hi your opinion, it 
can do no mischief, or will do any possible good, you 
are at full liberty to shew it to brother Finney, or any 
of the friends of Zion whom it may concern. We will 
lay the subject at the feet of our Divine Master, 
and there we will leave it. — Yours, in the best of 
bonds." 

The letter from which the foregoing extracts are 
taken, with some other documents, was published, in 
a pamphlet, in 1828. In a note appended to it, Dr. 
Nettleton says : — ■ 

" The above letter was written some time last De^ 
cember, immediately after a second interview with 
Mr. Finney. From personal conversation with him- 
self, but more particularly with his friends, I learned 
that they had adopted and defended measures which I 
have ever regarded as exceedingly calamitous to the 
cause of revivals. 

u This letter was written originally as an expres- 



356 NETTLETO& AND 

sion of my own views, and the views of my brethren 
generally, on this subject, without intending to send 
it to any one. As my opinion was repeatedly solicited 
on this subject by the friends of Mr. F., I thought 
it best to give it in writing. Accordingly, this letter 
was read, at different times, to not less than twenty 
ministers, and to some who had adopted the measures 
in question. In this silent manner I laboured for a 
number of weeks, hoping to persuade the latter to 
drop them ; but, to my surprise, I found that my own 
name was continually employed to give them sanction ; 
nor was it in my power to prevent this perversion, 
without publishing my views to the world. 

" As preparatory to publishing, and to cut off oc- 
casion for after complaints, it was thought best that 
I should delay no longer sending a communication 
to some one or more of our brethren in the Oneida 
Presbytery. The above ' document ' is one, and only 
a small part of what I have written to the members of 
that body. What I have done in laying the subject 
before them, was not done without the knowledge and 
approbation of the watchmen of Israel- — the long, the 
tried, the acknowledged friends of Zion." 

The letter, although addressed to Mr. Aikin, was, 
intended for the perusal of Mr. Finney and his friends. 
Soon after it was received, Mr. Finney prepared, and 
preached at Utica, a sermon on the text : " How can 
two walk together except they be agreed ? " This ser- 
mon was understood to be a vindication of the things 
complained of in Dr. Nettleton's letter. It was after- 
wards preached in Troy, and published. Dr. Nettleton 
made some remarks on this sermon, in a letter ad- 
dressed to the Eev. Dr. Spring of New York, which 



HIS LABOURS. 3o7 

was first published in the Neiv York Observer, and 
afterwards in the above-mentioned pamphlet. The 
following are extracts : — 

" Durham, New York, May 4, 1827. 

" My dear Brother, — I have read brother Finney's 
sermon from the words : ' How can two walk together 
except they be agreed ? ' The principle on which it 
rests is contained in the following sentences : — 

4 If anything, even upon the same subject, that is 
far above or below our tone of feeling is presented, 
and if our affections remain the same, and refuse to 
be enlisted and brought to that point, we must feel 
uninterested, and, perhaps, grieved and offended. If 
the subject be exhibited in a light that is below our 
present tone of feelings, we cannot be interested till it 
come up to our feelings. If this does not take place 
we necessarily remain uninterested. If the subject 
be presented in a manner that is far above our 
tone of feeling, and our affections grovel and refuse to 
rise, it does not fall in with and feed our affections ; 
therefore we cannot be interested — it is enthusiasm to 
us ; we are displeased with the warmth in which our 
affections refuse to participate ; and the farther it is 
above our temperature, the more are we disgusted. 
These are truths to which the experience of every 
man will testify, as they hold good upon every subject, 
and under all circumstances, and are founded upon 
principles that are incorporated with the very nature 
of man.' 

" Now all this, so far as Christians and true religion 
are concerned, I take to be false in theory, contrary 
to fact, and dangerous in its consequences. Present 



358 NETTLETON AND 

to the mind of the Christian, whose holiness and flam- 
ing zeal shall equal that of Paul, the least degree of 
holiness in any saint, and he will not be offended, but 
interested. He would be greatly delighted with even 
' babes in Christ.' And the higher the tone of his 
piety and holy feeling, the greater will be his delight, 
even 'upon the same subject.' Now, raise the tone 
of pious feeling up to that of the spirits of just men 
made perfect and holy angels, and still they will not 
lose their interest, ' even upon the same subject.' 
They will rejoice even over one sinner that repenteth, 
for more than will those whose feelings fall to the 
level of the penitent himself. 

"Nor is it true that Christians are always better 
pleased with those whose tone of feeling is on a level 
with their own. The least saint on earth loves holi- 
ness in others, and rejoices in their growth in grace. 
And he loves those most whose tone of holy feel- 
ing is raised farthest above him ; and, for the same 
reason, he loves the Saviour more than all. Every 
child of God who reads his Bible, is better pleased 
with the high-toned piety of Job, and Daniel, and 
David, and Isaiah, and Paul, than he is with that of 
other saints whose piety falls below theirs, or to the 
level of his own. "What Christian can read the 
memoirs of Edwards and Brainerd without deep 
interest % I know of no Christian that does not read 
them with far greater interest than he would have 
done had they exhibited far less of the spirit of 
Christianity. And though Christians feel condemned 
by their high-toned piety, yet, for this very reason, 
they are not ' offended and grieved,' but love them 
the more, Though Christians are not up to the tone 






HIS LABOURS. 359 

of piety exhibited by David and Paul, Edwards and 
Brainerd, yet they are highly delighted, and could 
walk together with them. 

'* Again, take the example of our Saviour. No 
Christian on earth is better pleased with any other. 
Though many of his friends have died and gone to 
heaven, whom he still loves, yet the Christian can 
say: 'Whom have I in heaven but thee, and there is 
none upon earth that I desire beside thee V The tone 
of the Saviour's holy feeling is raised far above that 
of all His followers. Hence, according to the senti- 
ment of the sermon, He could have had no followers 
on earth, and can have none now. All His disciples 
must have been c displeased with His warmth.' And 
the higher it rose c above their temperature, the more 
they must have been disgusted.' 

" Present to the mind of the Christian the holy 
character of God. Is not this subject far above the 
tone of the feelings of any man ? Now, according to 
the sentiment of the sermon, if our affections are not 
brought to that point, we must feel ' uninterested, 
grieved, and offended.' According to the principle of 
his own sermon, brother Finney and his friends can- 
not walk with God, for they are not agreed. It must 
be acknowledged that God has an infinitely higher 
tone and degree of holy feeling than brother Finney. 
He is not £ up to it.' Consequently, on his principles, 
they cannot be agreed. God is displeased with him, 
and he with God. Brother Finney must ' necessarily ' 
be displeased with high and holy zeal in his Maker, 
which so infinitely transcends his own ; and the 
' farther it is above his temperature, the more he will 
be disgusted.' 'These are truths,' he observes, ' to 



360 NETTLETON AND 

which the experience of every man will testify, as 
they hold good upon every subject, and under all cir- 
cumstances, and are founded upon principles that are 
incorporated with the very nature of man/ 

" The sermon in question entirely overlooks the 
nature of true religion. It says not one word by 
which we can distinguish between true and false zeal, 
true and false religion. If the tone of feeling can 
only be raised to a certain pitch, then all is well. 
The self-righteous, the hypocrite, and all who are 
inflated with pride, will certainly be flattered and 
pleased with such an exhibition, especially if they are 
very self-righteous and very proud. False affections 
often rise far higher than those that are genuine ; and this 
every preacher, in seasons of revival, has had occasion 
to observe and correct. And the reason of their 
great height is obvious. There are no salutary 
checks of conscience — no holy, humble exercises to 
counteract them in their flight. And they court 
observation. 'A Pharisee's trumpet shall be heard 
to the town's end, when simplicity walks through the 
town unseen.' If the preacher is not extremely care- 
ful to distinguish between true and false affections, 
the devil will certainly come in and overset the 
work, and bring it into disgrace. False zeal and 
overgrown spiritual pride will rise up and take the 
management, and condemn meekness and humility, and 
trample upon all the Christian graces, because they 
are not ' up to it.' 

" Matters of fact, which have passed under my own 
observation, might serve as an illustration. I have 
often seen it; and the preacher who has not been 



HIS LABOURS. 361 

tried with this subject, and learned to correct it, has 
not got his first lesson. 

" Leaving out of the question the nature of true 
religion, as brother Finney has done out of his 
sermon, there is a sense in which his theory perfectly 
accords with experience and matters of fact. So far 
as false zeal and false affections are concerned, the 
principle of the sermon is correct. A and B are very 
zealous, and extremely self-righteous ; and being 
equally so, they can walk together, for they are 
agreed. Both having come up to the same tone of 
feeling with brother Finney in his sermon, now they 
are all agreed, and all pleased, having done all that 
the preacher required. Now the zeal of A ' strikes 
far above the tone of feeling' in his fellow, and both 
are ' displeased, grieved, and offended.' B does not 
come to the tone of A, and ' therefore he cannot be 
interested ; it is enthusiasm — he is displeased with 
the warmth in which his affections refuse to partici- 
pate ; and the farther it is above his temperature, the 
more he is disgusted.' The Christian and the hypo- 
crite may come up to the same tone of feeling, and yet 
they cannot walk together for other reasons. The 
character of their affections differs as widely as light 
and darkness ; and the higher their affections rise, 
the wider the distance between them ; and no tone 
or degree of feeling can possibly bring them together. 
Every effort of the preacher to unite them by raising 
the tone of feeling, will only increase the difficulty. 
This, too, accords with experience and matters of fact. 
Hence, those who adopt the same creed, and belong to 
the same communion, can have no fellowship. Though 
they are up to the same tone of feeling, and feel 



362 XETTLETON AND 

deeply, yet they cannot walk together, for they do not 
feel alike. Feelings which are not founded on correct 
theology cannot be right ; they must necessarily be spuri- 
ous, or merely animal. 

" Without great care and close discrimination, the 
preacher will unwittingly justify all the quarrels and 
divisions in our churches. The church at Corinth 
valued themselves on their great spirituality and high 
attainments in religion. Xow, on the principle of the 
sermon in question, their divisions and quarrels could 
be no evidence to the contrary, but much in their 
favour. Each one esteeming others worse than him- 
self, would conclude that the whole difficulty lay in 
their not coming up to the tone of his own feelings. 
And this sermon would have confirmed them all in 
their good opinion of themselves. But Paul told 
them that the very contrary was true. ' For whereas 
there is among you envying, and strife, and divisions, 
are ye not carnal, and walk as men V Without the 
same care,_ the preacher will condemn others for keep- 
ing the unity of the Spirit in the bond of peace, and 
for ' being of one accord and of one mind.' That 
peace, and harmony, and order, in which Paul so 
much rejoiced, will be disturbed, and broken, and 
trampled upon, by disorganizing spiritual pride, under 
a pretence that all are ' cold, and carnal, and stupid, 
and dead, and not up to the spirit of the times.' All 
who are thus inflated will take the advantage of this 
sermon, and be sure to construe all opposition to their 
own disorganizing movements and measures, into an 
evidence of superior piety in themselves. And all 
false converts, and others inflated with spiritual pride, 
will join them, if great care be not taken to discrim- 



HIS LABOURS, 363 

in ate between true and false zeal, and to give the dis- 
tinguishing marks of both. Spiritual pride will often 
court opposition, and glory in it, and sometimes adopt 
the sentiment : ' The more opposition the better.' . „ 
" All who are acquainted with the history of facts 
on the subject, know that it was on the principles of 
the sermon in question that the revival was run out 
in the time of Edwards, and in Kentucky and 
Tennessee, about twenty years since. And all those 
ministers who do not discriminate between true and 
false zeal, true and false affections, in their preaching 
and conversation, and make that difference, and hold 
it up to the view of the world, if possible, clear as the 
sun, heartily approving of the one, and as heartily and 
publicly condemning the other, will turn out to be 
the greatest traitors to the cause of revivals. They 
become responsible, not only for the sentiment in 
question, but also for all the corruptions which pre- 
vail in consequence of this neglect. The neglect of 
ministers to correct these evils for fear of doing mis- 
chief, or of being denounced as carnal and cold- 
hearted, or as enemies to revivals, is extremely puerile 
and wicked. On the same principle, they must not 
attempt to correct intemperance and profane swearing 
in church members, lest they should be ranked among 
the wicked as infidels and enemies to Christianity. 
The sentiment in question would, if carried out into 
all its consequences, defend every abomination in reli- 
gion that could be named. It would soon come to 
this : that the only evidence that ministers are cold, 
and carnal, and stupid, and dead, is, that they cannot 
approve of every art, and trick, and abominable prac- 
tice in laymen, women, and children, in their attempts 



364 NETTLETON AND 

to promote a revival. And their approbation of all 
these abominations would be taken as a good sign, 
and as an evidence that they are awake. Whereas 
none but carnal and cold-hearted ministers would be 
influenced by such mean motives. It is only a trick 
of the devil to frighten the watchman of Israel from 
his post, that he may get possession of it himself ; or, 
what he would like still better, by such base motives, 
to entoil and enlist him in his service, by compelling 
him to adopt his own measures. So did not Paul. 
His two epistles to the Corinthians contain little else 
than a humbling disclosure of abominable practices 
and quarrels about men and measures in promoting a 
revival. So did not Edwards. Though he was de- 
nounced at first, he could not be frightened ; but 
frightened his denouncers, some of them at least, into 
a public recantation. A denouncing spirit is that 
with which real Christians have no fellowship, and 
are bound to shun. 

" Without regard to the admonition : ' Take heed 
to thyself,' the preacher will be in danger of tramp- 
ling upon the divine direction : ' In meekness in- 
structing those that oppose themselves.' 4 The 
servant of the Lord must not strive, but be gentle 
unto all men.' Q Be kindly affectioned, be pitiful, 
be courteous.' He will be in great danger of con- 
demning the ' meekness and gentleness of Christ,' 
under the names of ' carnal policy,' and ' hypocritical 
suavity of manner.' The preacher should be ex- 
tremely cautious what he says against ' wisdom and 
prudence,' as a mark of ' puffing-up' in his brethren, 
lest he trample upon the authority of his Divine 
Master, in the precept given him upon the same 



HIS LABOURS. 365 

point : 4 Behold, I send you forth as sheep in the midst 
of wolves ; be ye therefore wise as serpents, and harm- 
less as doves.' His precept is founded on the fact, 
that wicked men may become more offended with 
what is wrong in manner, than with what is right in 
matter. Hence the preacher may lose their con- 
sciences, and the devil has gained the victory, If the 
wicked will oppose, it becomes us to be careful how 
we furnish them with successful weapons against us. 
If we regard the direction of Christ, even though they 
rage, we may still keep our hold upon their con- 
sciences ; and so long as we can do this, we need not 
despair of the victory. But when the preacher has 
lost the wisdom of the serpent and the harmlessness of 
the dove, the contest will end in a sham-fight, and the 
sooner he quits the field the better. 

" Paul would allow none to be teachers but those 
of ' full age, who by reason of use have their senses 
exercised to discern both good and evil/ Hence he 
would not license young converts to preach : ' Not a 
novice, lest being lifted up with pride he fall into 
condemnation, reproach, and the snare of the devil/ 
So far as his message was concerned, the apostle him- 
self went forth ' saluting no man by the way,' — i not 
as pleasing men.' Aside from the simple truth of that 
message, no man was ever more yielding and flexible 
in manner and measures : ' Give no offence, neither 
to the Jews, neither to the Gentiles, nor to the Church 
of God;' ' Even as / please all men in all things, that 
they may be saved ;' ' I am made all things to all 
men, that I might by all means save some.' Was 
this ' carnal policy % ' and was Paul ' in a very cold 
state when he wrote that?' 



366 NETTLETON AND 

" The wisdom of the measures adopted and re- 
commended by Paul, appear from the fact, that sin- 
ners may be more offended with what is wrong in 
manner than with what is right in matter. If the 
preacher does not hold a balance between conscience 
and depravity, he can do nothing. The very fact 
that the unrenewed heart is so opposed to God and 
the Gospel has, by some, been assigned as a reason 
for stirring up all its opposition. Whereas, aside 
from the simple exhibition of divine truth, Paul 
adopted a method directly the opposite. If the 
vigilance of human depravity should exceed the 
vigilance of the preacher in his manner and mea- 
sures, by this very means he will quiet the con- 
sciences of his hearers. Regardless of his manner, 
Paul would have lost his hold on the consciences 
of sinners, and needlessly and wickedly have sent his 
hearers to a returnless distance from the Gospel. 
This made him exceedingly careful ' lest he should 
hinder the Gospel of Christ.' Since mankind will 
oppose, we should be careful not to put weapons of 
successful defence into their hands. While they 
oppose, we should be careful to keep their consciences 
on our side. 

" A powerful religious excitement, badly conducted, 
has ever been considered by the most experienced 
ministers and best friends of revivals, to be a great 
calamity. Without close discrimination, an attempt 
to raise the tone of religious feeling will do infinite 
mischief. This was the manner of false teachers : 
4 They zealously affect you; but not well.' It will be 
like that of Paul before his conversion, and like that 
of the Jews who were never converted, ' a zeal of 



HIS LABOURS. 367 

God, but not according to knowledge.' The driving 
will become like the driving of Jehu : ' Come, see 
my zeal for the Lord ! ' The storm, and earthquake, 
and fire, are dreadful ; but God is not there. 

" The design of these remarks is to shew the in- 
finite importance of distinguishing between true and 
false zeal, — true and false affections. 

" On reading the sermon in question, I was re- 
minded of the repeated complaints which, for some 
time past, I have heard from the most judicious, ex- 
perienced, and best revival-ministers in the west ; the 
substance of which is as follows : — c There are various 
errors in the mode of conducting revivals in this region 
which ought to be distinctly pointed out. That on 
the prayer of faith. This talking to God as a man 
talks to his neighbour, is truly shocking — telling the 
Lord a long story about A or B, and apparently with 
no other intent than to produce a kind of stage effect 
upon the individual in question, or upon the audience 
generally. This mouthing of words — those deep and 
hollow tones, all indicative that the person is speaking 
into the ears of man, and not to God. I say nothing 
of the nature of the petitions often presented ; but the 
awful irreverence of the manner! How strange that 
good men should so far forget themselves, as evidently 
to play tricks in the presence of the great God ! ' 

" i I have often been struck with this circumstance 
in the mode of preaching, that nothing was heard of 
the danger of a spurious conversion. For months to- 
gether, the thought never seemed to be glanced at, 
that there was any such thing as a satanic influence 
in the form of religion ; but only as openly waging war 
against all religion. Such a character as an enthusi- 



368 NETTLETON AND 

as tic hypocrite, or a self- deceived person, seemed never 
to be once dreamed of. The only danger in the way 
of salvation was coldness, deadness, and rank opposition. 
On no occasion did the eye ever seem to be turned to 
another quarter in the heavens.' 

" The last paragraph contains the thought to which 
I allude. The sermon in question bears striking marks 
of the same character. It is an important part of 
a preacher's duty in a season of powerful revival 
to discriminate between true and false conversion. 
Without this, every discerning Christian knows that 
the work will rapidly degenerate. The most flaming 
spiritual pride will be taken for the highest moral 
excellence, and will rise up and take the lead. 

" Preachers who have not guarded well this avenue 
in seasons of powerful excitement, have always done 
more to arrest, and disgrace, and run out revivals, 
than all the cold-hearted professors and open enemies 
of religion together. It was this neglect in some zeal- 
ous preachers that run out the revival in the clays of 
Edwards, and which led him to write his Treatise on 
the Religious Affections. ..... 

" It is of the highest importance that the preacher 
present to his hearers the distinguishing marks of true 
religion, the graces of the Spirit, in all their native 
loveliness ; and, at the same time, that he detect and 
expose every counterfeit. Having done this, he may 
labour with all his might to bring them up to the highest 
possible tone. He may exhort them to the exercise of 
' love, joy, peace, long-suffering, gentleness, goodness, 
faith, meekness, temperance ; and to be kindly affec- 
tioned one to another, with brotherly love, in honour 
preferring one another. That they walk with all low- 



HIS LABOURS. 369 

iiness and meekness, with long-suffering, forbearing 
one another in love, endeavouring to keep the unity 
of the Spirit in the bond of peace. That they let 
nothing be done through strife or vain-glory ; but in 
lowliness of mind let each esteem others better than 
themselves. Let all bitterness, and wrath, and anger, 
and clamour, and evil-speaking, be put away from 
you, with all malice : and be ye kind one to another, 
tender-hearted, forgiving one another, even as God for 
Christ's sake hath forgiven you. Likewise, ye younger, 
submit yourselves unto the elder. Yea, all of you, be 
subject one to another, and be clothed with humility.' 
He may exhort them ' to put on, as the elect of God, 
— and be covered all over with these shining graces, 
— bowels of mercies, kindness, humbleness of mind, 
meekness, long-suffering, forbearing one another : even 
as Christ forgave you, so also do ye. And, above all 
things, put on charity, which is the bond of perfect- 
ness.' He may set their hearts all on fire with that 
heavenly Form, — 'so pure, so peaceable, so gentle and 
easy to be entreated, full of mercy and good fruits, 
without partiality and without hypocrisy,' — that is, 
4 so long-suffering, so kind, envieth not, is not puffed 
up, doth not behave itself unseemly, seeketh not her 
own, is not easily provoked; thinketh no evil, re- 
joiceth not in iniquity, but rejoiceth in the truth; 
beareth all things, believeth all things, hopeth all 
things, and never faileth.' These are the prevailing 
characteristics of a revival of religion. Their absence 
cannot be compensated by flaming zeaL 

"Nor is it sufficient that these and all other Christ- 
ian graces be exhibited, and their counterfeit exposed, 
in theory alone. For so hypocrites will claim them 

z 



370 NETTLETON AND 






all as their own. Profession is not principle. ' By 
their fruits ye shall know them.' * Who is a wise 
man ? Let him shew out of a good conversation his 
works with meekness of wisdom.' 

' Easy indeed it were to reach 
A mansion in the courts above, 
If watery floods, and fluent speech, 
Might serve instead of faith and love.' 

" The most important part of the preacher's duty, 
is to exhibit the evidence of their existence in the 
heart by corresponding actions in the life ; and this, 
too, by being ' ensamples to the flock,' and by care- 
fully copying the example of his Divine Master, ' be- 
seeching them by the meekness and gentleness of Christ.' 

" As the time would fail me to complete the sub- 
ject, Edwards may, in part, supply this deficiency in 
brother Finney's sermon. I would therefore take this 
opportunity to recommend to all young converts a 
careful perusal of his account of the revival in New 
England, fourth part, and what he says on the marks 
of true humility and spiritual pride, of which the fol- 
lowing is a brief abstract : — 

" Spiritual pride disposes one to speak much of the 
faults of others, and with bitterness, or with levity, 
and an air of contempt. Pure Christian humility 
rather disposes a person to be silent about them, or to 
speak of them with grief and pity.- Spiritual pride is 
very apt to suspect others. An humble saint is most 
jealous of himself. The spiritually proud person is 
apt to find fault with others that are low in grace, 
and to be much in observing how cold and dead they 
be, and crying out of them, and sharply reproving 
them for it. The humble Christian has so much to 



HIS LABOURS. 371 

do at home with his own heart, that he is not apt to 
be very busy with the hearts of others ; and is apt to 
esteem others better than himself, and to take most 
notice of what is good in them, while he takes most 
notice of what is wrong in himself. In his clearest 
discoveries of God's glory, and in his most rapturous 
frames, he is most overwhelmed with a sense of his 
own vileness, and feels the deepest self-abasement. 

" It is a mark of spiritual pride when any are dis- 
posed to speak of what they see amiss in others in the 
most harsh, severe, and terrible language, — saying of 
their opinions, or conduct, or advice — of their cold- 
ness, their silence, their caution, their moderation, 
and their prudence, that they are from the devil or 
from hell — that such a thing is devilish, or hellish, or 
cursed, and the like ; so that the words devil and hell are 
almost continually in their mouths, and especially when 
such language is used towards ministers of the Gospel, 
and others whose age or station entitles them to par- 
ticular respect. Humility leads the Christian to treat 
others that are in fault with meekness and gentleness, 
as Christ did His disciples, and particularly Peter. 
when he had shamefully denied Him. 

"Spiritual pride disposes to affect singularity in 
manner and appearance, for the purpose of attracting 
observation. Humility disposes the Christian to avoid 
everything which is likely to draw upon him the 
observation of others, and to be singular only where 
he cannot be otherwise without the neglect of a plain 
and positive duty. Spiritual pride commonly occa- 
sions a certain stiffness and inflexibility in persons in 
their own judgment and their own ways. Humility 
inclines to a yielding, pliable disposition. The humble 



372 NETTLETON AND 

Christian is disposed to yield to others, and conform 
to them, and please them in everything but sin. 

" Spiritual pride disposes persons to stand at a 
distance from others, as better than they. The 
humble Christian is ready to look upon himself as 
more unworthy than others ; yet he does not love the 
appearance of an open separation from visible Christ- 
ians, and will carefully shun everything that looks 
like distinguishing himself as more humble, or in any 
respect better than others. 

" The eminently humble Christian is clothed with 
lowliness, mildness, meekness, gentleness of spirit and 
behaviour, and with a soft, sweet, condescending, 
winning air and deportment. Humility has no such 
thing as roughness, or contempt, or fierceness, or 
bitterness, in its nature, which things are marks of 
spiritual pride ; as are also invectives and censorious 
talk concerning particular persons for their opposi- 
tion, hypocrisy, delusion, pharisaism, and the like. 

"Spiritual pride takes great notice of opposition and 
injuries that are received, and is often speaking of 
them. Humility disposes a person rather to be, like 
his blessed Lord when reviled, dumb, not opening his 
mouth. The more clamorous and furious the world 
is against him, the more silent and still will he be. 

u Spiritual pride leads those who are reproached, 
to be more bold and confident, and to go greater 
lengths in that for which they are blamed. Humility 
leads to improve the reproaches of enemies as an 
occasion of serious self-examination. 

" Spiritual pride leads to a certain unsuitable and 
self-confident boldness before God and man. Humil- 
ity leads to the opposite. 



HIS LABOURS. 373 

" Assuming is a mark of spiritual pride, — putting 
on the airs of a master, to whom it belongs to dictate. 
Humility leads the Christian to take the place of a 
learner, to be ' swift to hear, slow to speak.' The 
eminently humble Christian thinks he wants help 
from everybody, whereas he that is spiritually proud 
thinks everybody wants his help. Christian humil- 
ity, under a sense of others' misery, entreats and be- 
seeches ; spiritual pride affects to command and warn 
with authority. 

" If young ministers had great humility, it would 
dispose them especially to treat aged ministers with 
respect and reverence as their fathers, notwithstand- 
ing that a sovereign God may have given them 
greater success than they have had. 

"It is a mark of spiritual pride to refuse to enter 
into discourse or reasoning with such as are con- 
sidered carnal men, when they make objections and 
inquiries. Humility would lead ministers to conde- 
scend to carnal men, as Christ has condescended to 
us, to bear with our un teachableness and stupidity, 
and still follow us with instructions, line upon line, 
precept upon precept, saying : ' Come, let us reason 
together ; ' it would lead to a compliance with the 
precept : ; Be ready always to give an answer to every 
man that asketh you a reason of the hope that is in 
you with meekness and fear/ 

" Such are some of the marks of spiritual pride and 
true humility pointed out by President Edwards. The 
abstract is given as much as possible in his own 
words. The whole of what he says on the subject 
deserves the most serious consideration. 

" The friends of religion have been so much grati- 



374 NETTLETON AND 

tied with that beautiful hymn by Newton, that I shall 
venture to insert it in my letter : — 

« TRUE AND FALSE ZEAL. 

' Zeal is that pure and heayenly flame 
The fire of love supplies ; 
While that which often bears the name, 
Is self in a disguise. 

True zeal is merciful and mild, 

Can pity and forbear ; 
The false is headstrong fierce, and wild, 

And breathes revenge and war 

While zeal for truth the Christian warms, 

He knows the worth of peace ; 
But self contends for names and forms, 

Its party to increase. 

Zeal has attained its highest aim, 

Its end is satisfied, 
If sinners love the Saviour's name, 

Nor seeks it aught beside. 

But self, however well employed, 

Has its own ends in view ; 
And says, as boasting Jehu cried : 

•' Come, see what I can do? ' 

Dear Lord, the idol self dethrone, 

And from our hearts remove ; 
And let no zeal by us be shewn, 

But that which springs from love.' 

Your affectionate brother, 

asahel nettleton." 
• 4 Key. Dr. Spring." 

The publication of the foregoing letters subjected 
Dr. Nettleton to great reproach. Many, however, 
who were at that time disposed to blame him, have 
long since been convinced, not only that he was ac- 
tuated by a conscientious regard to the honour of 
God, and the good of Zion, but that he evinced great 
wisdom and foresight, 



HIS LABOURS. 375 

There were those at that period whose views ac- 
corded with his own, and who entirely approved of his 
course : indeed, they were the views entertained by the 
Congregational ministers generally in New England, 
and by a large proportion of the Presbyterians in the 
United States. 

The Rev. Dr. Porter of Catskill, in a letter dated 
June 14, 1827, and published in the pamphlet 
which contains Dr. Nettleton's letters to Mr. Aikin 
and Dr. Spring, says: "Whatever might have been 
Mr. Finney's design, it is perfectly clear to my under- 
standing, that the principle laid down and advocated 
in his sermon opens the door for the introduction of 
all those extravagances so often witnessed in religious 
conferences and prayer- meetings, and that Mr. Nettle- 
ton's remarks on said sermon are in point ; and that 
they have no severity beyond the demands of sober 
truth. Mr. Nettleton has done what a faithful minis- 
ter of the Gospel, and a friend to revivals of religion, 
and one who has had so much experience in them, 
was in duty bound to do." In the same letter he 
says: "In respect to Mr. Nettleton's remark on Mr, 
Finney's sermon, Dr. Griffin is willing to have it said 
and published, that he considers the remarks 'just 
what they should be.' He also mentions the names of a 
number of other distinguished ministers, whose views 
he knew to agree with his own, as Drs. Hyde, Shep- 
arcl, Spring, Blatchford, M'Auley, and Messrs. Tomb, 
Prime, Lyman, Rogers," &c. 

" He was," says Dr. Humphrey, " in the truest 
sense, a Christian philosopher ; and his philosophy was " 
strictly Baconian. It consisted in observing pheno- 
mena and recording facts. I have long thought, and 



376 NETTLETON AND 

it is still my deliberate conviction, that he understood 
the whole subject of revivals better than any man 
with whom I ever conversed or laboured. He had 
studied it more profoundly. Indeed, no man could 
well be a more perfect master of his business or pro- 
fession. Neither Cassar nor Napoleon ever studied 
the art of war with greater assiduity, than he did the 
heavenly art of winning souls to Christ. 

" In his own management in times of revivals, by 
preaching and personal intercourse, nothing was more 
deserving of being studied and imitated, than his 
thoroughness, caution, and discrimination. In these re- 
spects there was a heaven-wide difference between 
Dr. Nettleton and some of the most noted of his 
professed imitators. Being thoroughly i rooted and 
grounded in the truth' himself, his presentations of 
it were clear, pungent, and searching. His revival 
topics were systematically and admirably arranged. 
In his discourses he began at the beginning. A full 
believer in the total depravity of the human heart, he 
arraigned sinners, whether young or old, as rebels 
against God ; and made the threatenings of the law 
thunder in their ears, as but few preachers have 
power to do. With him, acting as an ambassador 
of Christ, there was no such thing as compromise. 
The rebels must ' throw down jtheir arms/ and sub- 
mit unconditionally, or he would give them no hope 
of pardon. Hundreds, if not thousands, can witness 
what a terrible dissector he was of the ' joints and 
the marrow.' At the same time that he shewed the 
impenitent they were lost, he made them feel that 
they had 'destroyed themselves.' It was difficult to 
say which he made plainest — their danger or their 



HIS LABOURS. 6i ( 

guilt ; their immediate duty to repent, or the certainty 
that, without being drawn and renewed by the Spirit 
of God, they never would repent. It was in vain for 
them to retreat from one refuge to another. He was 
sure to strip them of all their vain excuses, and de- 
liver them over to their consciences, to be dealt with 
according to law and justice. He preached what are 
called the hard doctrines — such as divine sovereignty, 
election, and regeneration — with great plainness, discri- 
mination, and power. His grand aim was to instruct, 
convince, and persuade ; to this end his appeals were 
constantly made to the understanding, the conscience, 
and the heart. The passions he never addressed, nor 
were his discourses at all calculated to excite them. 
Any outbreak of mere animal feeling he was always 
afraid of, as tending to warp the judgment and beget 
false hopes. His grand aim was to instruct his hearers 
as thoroughly, and point out the difference between true 
and spurious conversion so clearly, as to make it dim- 
cult for them to get hopes at all without good spiritual 
evidence on which to found them. Knowing how 
apt persons are to cling to their hopes, whether good 
or bad, he depended much more upon holding them 
back, till they had good evidence, than upon shaking 
them from their false foundations." 

While he was himself an eminent example of dis- 
cretion, he considered this a prime qualification in a 
minister of Christ. When the Rev. Dr. Cornelius was 
Secretary of the American Education Society, he 
submitted to Dr. Nettleton a list of qualifications to be 
possessed by those who should be encouraged to enter 
the ministry. It read thus; — " 1. Piety. 2. Talents. 



378 NETTLETON AND 

3. Scholarship. 4. Discretion." " Change the order," 
said he ; " put discretion next to piety. 

The following is an extract of a letter written to a 
theological student in 1826 : " It is very important to 
a young preacher that he avoid a censorious spirit, 
and that he always speak kindly to those who are 
held in reputation among Christians. If he labour 
among such, he had better forego the prospect of doing 
present good, than lose the confidence of these men. 
I can think of times in the early part of my ministry, 
when I had no doubt that a given course would be 
blessed to the conversion of many souls. I might 
have been mistaken. At any rate, acquiescence in 
the judgment of my brethren did secure their con- 
fidence ; and I have been astonished to find them so 
generally willing to allow me to adopt my own course. 
The truth is, all Christians are imperfect ; and all our 
exertions to do good are attended with more or less 
imperfection. Good measures will be often innocently 
opposed for the want of experience only. The same 
measures may be very good, or very bad in different 
places, and under different circumstances. The ques- 
tion has often been proposed in the public prints : 
'What is the best mode of dealing with anxious souls ? ' 
Much may be said and written to profit ; but, after all, 
we might as well ask and answer the question: 'What 
is the best method of treating all manner of sicknesses 
and all manner of diseases among the people ? ' We 
may talk about the best means of doing good; but, 
after all, the greatest difficulty lies in doing it with 
a proper spirit. Speaking the truth in love. In meek- 
ness instructing those that oppose themselves. With the 



HIS LABOURS. 379 

meekness and gentleness of Christ. I have known 
anxious sinners drop the subject of religion in conse- 
quence of a preacher addressing them in an angry 
tone. Mankind, it is true, will be sure to find fault 
with everything that awakens their fears ; but we 
should endeavour so to conduct, as to keep their con- 
sciences on our side in spite of all their opposition. 
Take care and not give them just cause to complain." 

In a letter to the same individual, written in 1827 ? 
speaking of the measures introduced in the western 
revivals, he says: "It is said that God has blessed 
these measures to the conversion of sinners. The 
same may be said of female preaching ; and it may be 
asked in reference to that : ' How can that be wrong 
which God has blessed to the conversion of a soul ? ? 
I answer: It is an acknowledged fact, that profane 
swearing, opposition to revivals, mock conferences, 
have all been overruled to the conviction and conver- 
sion of sinners. And shall we not encourage and 
defend these things ? The man who defends the 
principle in question appears bad in argument, and 
worse in practice. 

" There is, no doubt, a kind of prudence which has 
ruined thousands for ever. But the preacher who 
condemns prudence, in toto, will soon be forsaken by 
her inmate. Prov. viii. 12. He may drive at the 
understandings and consciences of his hearers with all 
his might; but there is a point of prudence beyond 
which he cannot pass without loosing his entire hold 
on both. Zeal without prudence will defeat its own 
end. Zeal untempered with love and compassion for 
souls, will soon degenerate into harshness and cruelty 
of manner and expression, which will have no other 



380 NETTLETON AND 

effect on an audience than ranting and scolding, and 
even profane swearing. The result in morals will be 
what the children of this world denominate ' penny- 
wise, 5 and ' pound-foolish. 5 It is like cutting off the 
heads of hundreds to save the life of one man." 

Some of his movements in going from place to place, 
appeared to his brethren at times somewhat strange, 
because they saw not, and he was not in the custom 
of telling, all his reasons. But his constant purpose 
was to keep the congregation where God was working, 
humble, sensible of dependence, and prayerful. 

While Dr. Nettleton thus testified for the truth in 
matters of practice, where the cause of truth seemed 
likely to be injured, he jealously noticed also every 
appearance of error in doctrine, lesser or greater. 
An instance of this we find in the following letter, 
addressed to the Rev. Dr. Woods of Andover, dated 
May 6, 1829 :— 

" You have, doubtless, read Erskine on the Uncon- 
ditional Freeness of the Gospel. The writer doubtless 
wishes to promote the cause of religion. But the 
tendency of the work, I do think, is directly to defeat 
that object. 

" In the early part of my ministry, the sentiments 
of Hervey and Marshall I found, in many places, 
meeting and checking the progress of conviction in 
some sinners, and giving false peace to others. I 
have found some studying Marshall's Gospel Mystery 
of Sanctification, and trying to believe it ; but con- 
science, awakened by the Spirit of God, would not 
suffer them to rest in a belief that their sins were 
pardoned, while they had no evidence of a change 



HIS LABOURS. 381 

of heart. I was invited to a house to converse with 
an interesting young lady who had been long anxious 
for her soul.* Many efforts had been made to give 
her consolation, but in vain. ' What do you think 
of this book 1 ' said she. ' It is Marshall on Sancti- 

fication, and was recommended to be by ; and if 

I dared believe it, I should think I was a Christian.' 
\ I am glad you dare not believe it. There is some 
part of it, at least, which you ought not to believe,' 
was my answer. I perceived that her conscience was 
more orthodox than the author. She gave it up ; her 
convictions increased, and soon terminated in hopeful 
conversion. The faith which Marshall required did 
not commend itself to her conscience. Believing that 
her sins were pardoned, against the dictates of con- 
science and the Bible, seemed to her like believing a 
lie to make it true. How to reconcile this, I suppose 
Marshall found to be a ' mystery.' Hence the title 
of his book ; hence, too, the more the conscience is 
awakened to perform its office, the more difficult 
divines of this description find it to deal with sinners. 
The great object, they think, is to give sinners peace, 
and ail their efforts are directed to this single object. 
When the sinner begins to see his character and 
condition in some measure as it really is — when the 
Word of God begins to take effect, and conscience 
to perform its office, every effort is made to counter- 
act the very means which the Spirit of God employs 
to bring the sinner to a reconciliation. 

" Erskine agrees substantially with Marshall in his 
views of faith ; — it consists in believing that our sins 
are pardoned. He has built his system upon Hervey 

* See p. 99. 



382 NETTLETON AND 

and Marshall, with this wonderful improvement, that 
we are not required to believe a lie to make it true ; 
for the sins of all mankind are pardoned, whether they 
believe it or not. Pardon is universal and unconditional. 
The atonement is itself the pardon, and is unaffected by 
man's belief or unbelief; while, in all their rebellion and 
infidelity, it is lavished upon the mass of the guilty without 
discrimination. The use of faith is not to remove the 
penalty, or to make the pardon better ; for the penalty is 
removed, and the pardon is proclaimed, whether we believe 
it or not ; but to give the pardon a moral influence, by 
which it may heal the spiritual disease of the soul. Man- 
kind are sanctified by their belief of the pjardon. I cannot 
but notice how one error grows out of another. The 
definition of atonement is, 'the actual removal of 
sin.' If so, then it must include pardon irrespective 
of character, antecedent to faith, or repentance, or 
conversion, and, of course, limited to the elect ; and 
faith consists in believing that our sins are pardoned, 
and that we are of the elect. But to avoid this dif- 
ficulty, limited atonement becomes unlimited ; and so 
the atonement is made for all mankind. Therefore 
pardon is lavished upon all mankind. This is the most 
plausible scheme of universalism that I have ever 
seen. If mankind can only be made to believe that 
their sins are pardoned, this will make them love God 
— restore the key-stone of the arch — sanctify them — give 
peace of conscience, and justify them. Now, all this being 
taken for granted, without one text to prove it, and 
with the whole Bible against him, (' He that believ- 
eth not is condemned already, and the wrath of God 
abideth on him,' &c.,) he adopts every method in his 
power to make all his readers believe that their sins 



HIS LABOURS. 383 

are pardoned. To doubt this must be a great crime. 
Unbelief is the greatest sin ; and the more conscience 
awakes to perform its office of conviction, the more 
guilty and criminal is the sinner for listening to its 
admonitions. When the Spirit of God is convincing 
of sin, and the commandment comes and sin revives ; 
and when the sinner sees and feels that he is lost, and 
needs pardon, he tries to take it off by convincing 
him that it is all false alarm. If he does not believe 
that his sins are pardoned before he has one thought 
of repentance, or of asking it, the poor man makes 
God a liar : ' He that belie veth not,' — L e., that his 
sins are pardoned, — ' hath made Him a liar.' 

" The evil produced by such a book, from the pen of 
one who has already acquired & reputation as a writer 
and a Christian, cannot be calculated in this world. 
Here are false views of faith, of the atonement, of par- 
don, and of justification, which he makes to consist in 
a sense of pardon, — there is no such thing as evidence 
of a change of heart, — but believing that our sins are 
pardoned will produce that change, make us love 
God, and thus give peace and confidence, and restore the 
key-stone of the arch ! 

" I cannot but express my full conviction, that the 
sentiments contained in that book are more directly 
calculated to prevent conviction of sin, and to put a 
stop to genuine revivals of religion, than anything 
which has ever been published." 

It will be seen by this letter, that Dr. Nettleton did 
not sympathize with the language used by both Hervey 
and Marshall in dealing with sinners about faith. 
The error, in this respect, of Hervey was, that he de- 



384 NETTLETON AND 

fined faith to be a persuasion "that Christ died for 
me" and pressed the sinner to begin at once with this 
persuasion as to his individual case. Marshall speaks 
to the same effect. Both of them, however, were 
thoroughly Calvinistic divines. Dr. Nettleton's own 
discovery of salvation (as the reader may remember) 
was in seeing the glorious and gracious character of 
God. It was not while believing anything about his 
own interest that his soul felt peace arise, but while 
believing and contemplating the glory of God in the 
face of Jesus. It seems to have been his case, as of 
very many others, that in the act of looking stedfastly 
at God's glory, as it is specially seen in the cross of 
Christ, his soul was led by the Spirit into peace 
almost imperceptibly. They saw the obstacles to 
their return gone — they perceived barriers broken 
down — they found their own resistance to God's right- 
eousness had given way — and so they sailed into the 
haven of rest. No sooner did they " knoiv God's name" 
than a secret " confidence" sprung up in their souls. 

Besides, Marshall and Hervey seem too anxious to get 
the anxious souls whom they address brought at once 
to peace, as if the individual's present comfort of mind 
were the primary matter. This, at least, is evidently 
Dr. Nettleton's impression of their writings. But he 
forgets that these men of God wrote with a special 
object in view, — namely, to clear up what had been 
greatly obscured — the sinner's free warrant to go to the 
mercy seat at once. They were engaged, in their day, 
in dispelling the mists which some had tried to cast 
around the free and full Gospel. Both of them held 
uncompromisingly all the doctrines of grace. It is by 
no means just or fair in Dr. Nettleton to convey the 



HIS LABOURS. 385 

impression that, substantially, they were at one with 
Thomas Erskine, the writer of Unconditional Freeness 
oftlie Gospel. This author is not only altogether opposed 
to the leading doctrines of Calvinism, but is very far 
from sound in his general views ; though he has stated, 
very interestingly, some of the natural effects pro- 
duced on the human soul by our believing the love of 
God. The general tendency of his works is never to 
be compared with that of the excellent and much 
blessed writings of Hervey and Marshall. 

It was well, however, that such a man as Dr. Net- 
tleton was found so jealous over the truth; and speci- 
ally was it well that he so earnestly contended against 
every tendency to lightness or superficiality, at a time 
when error was beginning to make some impression. 

The following, also, is from a letter addressed to 
Dr. Woods, and dated June 18, 1834. Speaking 
of a certain class of divines, he says : " They admit 
that there is a tendency, or propensity to sin, in the 
very constitution of the human mind;" but they 
deny that this tendency is sinful. They also admit that 
" every effect must have a cause, and that this cause 
must be prior to the effect." 

" Now, I observe that the objections which they 
allege against the views of their opponents, lie 
equally against their own. It will be no easier for 
the sinner to repent and believe against this pro- 
pensity to sin, than it was while it was called a 
' sinful propensity.' Changing the name of a lion 
into that of a lamb, will not alter its nature. 
This propensity to sin, they admit, does all the 
mischief; and will it do any the less, in conse- 
quence of being called an ' innocent or harmless 

2 A 



386 NETTLETON AND 

propensity.' Or will the sinner be any more likely 
to be on his guard, and to watch and fight against 
it? Directly the reverse. But why object to call- 
ing an c infallible tendency or propensity to sin, a 
sinful propensity V Q Then,' say they, i regeneration 
must consist in removing it.' But suppose you give 
it any other name, — e. g., evil, bad, vile, vicious, per- 
nicious, or dangerous, then, also, regeneration must 
consist in removing it. Go one step farther, and 
call it calamitous, we should still think that regenera- 
tion consisted in removing this calamitous propensity 
to sin. Venture one step farther, and allay the fears 
of sinners entirely. Call it an innocent propensity, 
and then it need not be removed by regeneration. 
And yet one would be at a loss to see how their 
scheme can be made consistent with itself. One 
would think that an infallible tendency to sin would 
need to be removed in regeneration, or that regenera- 
tion could never take place. If ' every effect must 
have a cause, and this cause must be prior to the 
effect,' then no sinner ever did, or ever will put forth 
a holy choice until this infallible tendency to sin be 
removed, and succeeded by an infallible tendency to 
holiness ; unless an infallible tendency to sin can be 
the cause of a holy choice. This latter opinion they 
seem to have adopted. They discard the principle 
that i like produces like,' and assume another, — viz,, 
that a i fountain can,' and actually doth, < send forth, 
at the same place, sweet water and bitter.' \ Men 
do gather grapes of thorns, and figs of thistles.' We 
have heard the new philosophy, that all trees are by 
nature alike, neither good nor bad, until they bear 
fruit. And then, the fruit is not good, but the tree 



BIS LABOURS. 387 

is good only because the fruit is good, and vice versa. 
6 Make the tree good, and the fruit will be good,' 
said our Saviour ; ' for the tree is known by the fruit.' 
Make the fruit good, and the fruit will be good, says 
the new philosophy; for the fruit is known by the 
fruit. Nothing is good or bad but fruit. There can 
be nothing in the tree itself, back of the fruit, but 
what is common to all trees, — ' pura naturalia? 

" But how do they dispose of this ' propensity to 
sin,' in pressing the obligations of sinners ? 

" 1. They give this propensity a soft name, deny 
its sinfulness altogether, and do not even call it bad 
or dangerous. 

" 2. They put into the mouth of the sinner an 
excuse for retaining his propensity to sin in all its 
strength. 

" 3. They call upon him to exercise no other re- 
pentance of faith than that which is consistent with 
the existence of this infallible tendency or propensity 
to sin in all its strength. 

"4. They adopt, for his accommodation, a new 
theory of regeneration. ' It has been said by some, 
that regeneration consists in removing this sinful bias 
which is anterior to actual volition.' This they deny. 
But whether we call this propensity sinful, or not, all 
orthodox divines, who have admitted its existence, 
have, I believe, united in the opinion, that regenera- 
tion does consist in removing it. This, certainly, was 
the opinion of Edwards ; and it constituted the prin- 
cipal difference between him and Dr. John Taylor. 
It was, also, the very quintessence of his Treatise on 
Religious Affections. Until this tendency to sin be 
removed, it is absolutely certain that true repentance 



388 NETTLETON AND 

never can begin. It is turning from the love to the 
loathing of sin. ' The heart/ says Edwards, 'can 
have no tendency to make itself better, until it first 
has a better tendency. ' No sinner ever did, or ever will 
make a holy choice prior to an inclination, bias, or 
tendency to holiness. On the whole, their views of 
depravity, of regeneration, and of the mode of preach- 
ing to sinners, I think, cannot fail of doing very great 
mischief. This exhibition overlooks the most alarm- 
ing features of human depravity, and the very essence 
of experimental religion. It is directly calculated to 
prevent sinners from coming under conviction of sin 7 
and to make them think well of themselves while in 
an unregenerate state. It flatters others with the 
delusion, that they may give, or have given their 
hearts to God, while their propensity to sin remains 
in all its strength. Entertaining this delusion, they 
cannot be converted. Every sinner under deep con- 
viction of sin knows this statement to be false so far 
as his own experience is concerned. The progress of 
conviction is ordinarily as follows : Trouble and alarm, 
1. On account of outward sins. 2. On account of 
sinful thoughts. 3. On account of hardness of heart, 
deadness and insensibility to divine things, — tendency, 
bias, proneness, or propensity to sin, both inferred and 
felt. And this the convicted sinner always regards, 
not merely as calamitous, but as awfully criminal in 
the sight of God. And the sinner utterly despairs of 
salvation without a change in this propensity to sin. 
And while he feels this propensity to be thus criminal, 
he is fully aware, that if God, by a sovereign act of 
His grace, does not interpose to remove or change it, 
he shall never give his heart to God, nor make one 



HIS LABOURS. 389 

holy choice. If the sinner has not felt this, he has 
not yet been under conviction of sin, or felt his need 
of regeneration. 

"Those who adopt the views I am considering, 
exhort the sinner to do that only which leaves his 
propensity to sin in all its strength. Hence conver- 
sions are made as easy as you can turn your hand. 
It is only to resolve, and the work is done. They do, 
in effect, tell their hearers and their readers, what 
the most godly Christians certainly find it the most 
difficult to believe, that their propensity to sin, how- 
ever strong it may be, is not criminal, but only 
calamitous — that they need not be alarmed at this 
awful propensity to sin — that they need not, for God 
does not, regard it with displeasure — that they can 
neither change it themselves, nor are required to do 
it — and that they need not ask, or even expect God 
to do it for them. Such a sentiment, however 
abhorrent to the ear and to the heart of piety, is, 
nevertheless, perfectly congenial with the feelings of 
all the most hardened in sin ; and unless their con- 
sciences are more orthodox than such preaching, they 
will never be converted. Every step in the progress 
of conviction and conversion is in direct opposition to 
these sentiments. I know that converts may be made 
hj hundreds and by thousands on these principles, 
with perfect ease ; for so it has been in former times 
among the Christians and others in New England, as I 
have had full opportunity to know. But piety never 
did, and never will descend far in the line of such senti- 
ments. Were I to preach in this manner, I do solemn- 
ly believe, that I should be the means of healing the 
hearts of awakened sinners lightly — of crying, Peace, 



390 NETTLETON AND 

peace ! when there is no peace — and of throwing the 
whole weight of my ministerial influence on the side 
of human rebellion against God." 

The following extracts are taken from letters 
written at different times, and to different indi- 
viduals : — - 

Speaking of the character of infants, he says : " For 
one I do solemnly believe, that God views and treats 
them in all respects just as He would do if they were 
sinners. To say that animals die, and therefore that 
death can be no proof of sin in infants, is to take 
infidel ground. The infidel has just as good a right 
to say, because animals die without being sinners, 
therefore adults may. If death may reign to such an 
alarming extent over the human race, and be no proof 
of sin, then it may reign to any extent in the universe, 
and be no proof of sin. Consequently, what Paul 
says : ' Death by sin, and so death passed upon all 
men, for that all have sinned/ cannot be true. 

In another letter, speaking of the consequences of 
denying the depravity of infants, he says : " It is to 
deny that they need redemption by Christ, and regene- 
ration by the Holy Spirit ; or, if they do need re- 
demption, it must be redemption from something 
which is not sin in any sense ; and if they need regene- 
ration, it must be a change of something which is 
not sinful in any sense. If the soul be innocent, it 
can be redeemed from nothing, and can never join 
the song of the redeemed : ' Unto Him that loved us 
and washed us from our sins in His own blood.' If 
the soul be innocent, it can be regenerated only for 
the worse." 



HIS LABOURS. 391 

Speaking of the theory which accounts for the fact 
that sinners do not love God, by supposing that His char- 
acter is not clearly seen — that divine things are too 
remote and unreal to call forth the affections of their 
hearts — he says : "When brought near and real they 
will draw forth the opposition of the heart. You may 
destroy the sinner's earthly plans — break up all his 
interest in the concerns of time — fill his mind with all 
the solemn realities of death, judgment, and eternity 
— bring him under the most powerful convictions of 
sin — and the selfish principle may be more active this 
very moment than ever, in building up a righteous- 
ness, or in quarrelling with God about the terms of 
salvation. It is sometimes taken for granted, that if 
the sinner had clear views of the character of God, 
he would love Him. But facts prove the contrary. 
Sinners in the last stages of conviction, who have lost 
all interest in the concerns of time, — sinners, too, on 
a dying bed, who care nothing for the world, feel 
more opposition than ever. At this very crisis, when 
time, with all its concerns, has dwindled into nothing, 
the sinner for the first time discovers the appalling 
truth, that the carnal mind is enmity against God. 
The selfish principle — the carnal mind — with all its 
enmity against God, remains in full strength, until 
slain, or taken away by the act of the Holy Spirit. 
' Even when we were dead, hath quickened us to- 
gether with Christ.' " 

In another letter, speaking of the theory, that " God 
prefer «, all things considered, holiness to sin in all in- 
stances in which the latter takes place " he says : "If this 
be so, the question arises, Why does not God place 
holiness in the lieu of sin in a given case? The 



892 NETTLETON AND 

answer is : ' God cannot sustain the greatest amount 
of holiness in the universe, without that influence 
which results from the existence of sin and its punish- 
ment.' He needs, therefore, the influence which will 
result from the punishment of this sin. This is God's 
reason for not placing holiness in the lieu of this sin, 
though He desires it, in itself considered, and all 
things considered. He cannot do it without putting 
it out of His power to sustain the greatest amount of 
holiness. And yet ' He sincerely desires that the sinner 
would do it wi tli out divine influence.' Now, suppose 
the sinner should do it. According to this theory, he 
would put it out of God's power to sustain the great- 
est amount of holiness. Consequently, if the theory 
be true, God sincerely desires that sinners would put it 
out of His power to sustain the greatest amount of holiness. 

"It is supposed, that if this theory is not true, sin 
must be excellent in itself. Is there no other alterna- 
tive? If God brings light out of darkness, order out 
of confusion, and good out of evil, are darkness, confu- 
sion, and evil, good in themselves ? May they not, 
by contrast, shew light, order, and good, to better 
advantage ? So 6 our unrighteousness may commend the 
righteousness of God J " 

The foregoing extracts, which might be greatly 
extended, will serve to give the reader some idea of 
Dr. Nettleton's theological views. 

It is well known that, within the last quarter of a 
century, there has been considerable controversy in 
New England respecting the best mode of stating and 
defending the doctrines of Calvinism. On the one 
hand, it has been maintained, that these doctrines, in 
the sense in which they have been commonly received, 



HIS LABOURS. 393 

are inconsistent with sound philosophy, and that they 
ought to give place to more rational views. On the 
other hand, it has been maintained, that the explana- 
tions proposed, in some instances at least, amount to 
a virtual denial of the doctrines themselves, and to 
the adoption of dangerous errors. The points of 
controversy relate principally to the decrees and 
government of God, the moral agency of man, the 
nature of holiness, and the doctrines of native de- 
pravity, regeneration, and election. The reader who 
wishes to make himself acquainted with the man- 
ner in which these joints have been discussed in 
America, is referred to the periodicals and pamphlets 
which contain the discussion, and which have been 
extensively circulated in the Christian community. 

In this controversy Dr. Nettleton took no public 
part. But he did not regard it with indifference. On 
the contrary, he watched its progress with the deepest 
interest, and with an eye fixed on its bearings upon 
Christian experience and revivals of religion. It 
is evident, from the foregoing extracts from his 
sermons and letters, that his views of the Calvinistic 
doctrines were such as were maintained by the or- 
thodox ministers of New England, at the beginning 
of the present century. The new views, therefore, 
which were put forth as improvements, he did not 
receive. They did not appear to him to be improve- 
ments. On the contrary, he believed them to be er- 
roneous, and of dangerous tendency. From the first 
promulgation of them he was grieved and alarmed ; 
and his sorrow was rendered the more intense by the 
fact, that some of the advocates of these views were 
brethren with whom he had laboured in revivals, and 



394 NETTLETON AND 

been on terms of the most endearing intimacy. The 
pain of Whitefield was not greater when his friend and 
brother, John Wesley, avowed his hostility to Calvin- 
ism, than was that of Dr. Nettleton when these breth- 
ren, whom he tenderly loved, began to maintain and 
propagate opinions which seemed to him to be un- 
scriptural, and to be likely to injure the cause of 
revivals. 

His strength had been spent in revivals. It had 
been his constant aim to elevate their character by 
sedulously guarding against everything that was suited 
to mar their purity, or weaken their power over the 
consciences of men ; and it was his settled conviction, 
that the purity of revivals depends greatly on the 
faithfulness with which the doctrines of the Cross are 
preached. He had observed, that when the standard 
of orthodoxy is lowered, the danger of delusion is in- 
creased, and the character of revivals is injured. He 
was " well aware that popular excitements, without 
doctrinal instruction," (or with false doctrinal instruc- 
tion,) " may be called revivals ; and that zeal without 
knowledge may glory in the multiplication of its converts. 
But such excitements are no blessing to the Church." 

It was the full conviction of Dr. Nettleton, that all 
genuine religious experience is based on correct views 
of the doctrines of grace ; and, consequently, that the 
religious experience of those whose views of these doctrines 
are defective, or essentially erroneous, will be, in like degree, 
defective or spurious. He felt, as we have seen, the 
great importance of exhibiting clearly the doctrines 
of the Cross in revivals of religion ; and hence he 
regarded those theological speculations which seemed 
to him to obscure, or utterly to subvert these doc- 



HIS LABOURS. 395 

trines, as directly tending to corrupt revivals, and, in 
this way, to destroy the souls of men. The opinions 
above referred to seemed to him to have, some of them 
in a greater, and some in a less degree, this dangerous 
tendency. 

Such being his convictions, he could not hold his 
peace. It was, indeed, painful to him to disagree 
with his brethren ; but he felt himself laid under 
solemn obligations to maintain what he believed to be 
the truth, and to bear testimony against what seemed 
to hirn to be dangerous error, whatever sacrifice it 
might cost him. Accordingly, he said to one of his 
brethren : " Such is my conviction of the tendency of 
these views to corrupt revivals, and produce spurious 
conversions, that if all New England should go over, 
I should prefer to stand alone." 

But while he was thus decided in the maintenance 
of his own religious opinions, he entertained the kind- 
est feelings towards those of his brethren from whom 
he felt compelled to differ. He was, as has been 
already remarked, grieved that their influence should 
be exerted to promote what he considered the cause 
of error ; and he felt it to be his duty to expostulate 
with them. With some of them he maintained repeat- 
ed and long discussions. But he never engaged in 
bitter and angry controversy. He always treated his 
brethren with kindness. He never impeached their 
motives, nor depreciated their talents, nor aspersed 
their characters by loading them with reproachful 
epithets. And his brethren never doubted the sin- 
cerity of his heart, however much they may have 
been grieved by the alarm which he felt and ex- 
pressed at their supposed errors. 



396 NETTLETON AND 

One of these brethren made him a visit at a period 
during his last sickness, when, in his own view, and 
that of his friends, he was near the close of life. The 
interview was tender and affectionate. It revived the 
recollection of many past scenes of thrilling interest. 
Nothing was said in regard to theological differences. 
Two days after this interview, Dr. Nettleton wrote to 
this brother the following letter : — 

" My dear Brother, — I thank you for your visit, 
and the sympathy which you manifested in my afflic- 
tion. The sight of your face revived many tender 
recollections. There were many things which I wish- 
ed to say to you, but my strength would not permit. 
How long I am to linger on these mortal shores, I 
know not. But, as you are aware, I consider myself 
near to the eternal world ; and I wish to say, that my 
views of the great doctrines which I preached twenty- 
five years ago, have not altered. They appear to me 
more precious than ever. I wish also to say, that I 
have the same views of some of your published writ- 
ings, which I have often expressed to you in years 
past. I need not tell you that I love you. You know 
that I have ever loved you. You know also that I 
have been grieved and distressed that you should have 
adopted and publicly maintained sentiments which I 
cannot but regard as eminently dangerous to the souls 
of men. I impeach not your motives. I judge not 
your heart. I would cherish the hope that your own 
religious experience is at variance with some things 
which you have published; particularly on the subject 
of self-love, and the great doctrine of regeneration. 
It does seem to me I experienced all which you make 
essential to regeneration ; while, as I now fully believe, 



HIS LABOURS. 39 7 

my heart was unreconciled to God. And this is the 
reason which leads me to fear, that what you have 
written will be the means of deceiving and destroying- 
souls. I say this with the kindest feelings, and with 
eternity in view. Receive it as my dying testimony, 
and as an expression of my sincere love. Farewell, 
my brother! We shall soon meet at the judgment- 
seat of Christ. God grant that we may meet in 
heaven. — Your affectionate friend and brother, 

" ASAHEL NeTTLETON." 
"East Windsor, January 19, 1843." 

This letter is inserted here, not to prove that Dr. Net- 
tleton was right in his theological views, and his breth- 
ren wrong ; but to correct two false impressions which 
were sought to be made to some extent on the public 
mind: the one, that Dr. Nettleton felt a bitter hostil- 
ity toward those brethren from whom he differed ; the 
other, that, in the near prospect of death, his views under- 
went an important change in respect to the tendency 
of those speculations which had caused him so much 
solicitude. Neither of these impressions is correct, as 
this letter fully evinces. He never entertained unkind 
feelings towards his brethren. And his views of Christ- 
ian doctrine remain unaltered to the last. The great 
truths which he maintained through life, were his stay 
and solace amid the pangs of dissolving nature, and 
in the near prospect of an eternal retribution. He, 
doubtless, now knows what is truth on those points 
respecting which he and his brethren differed. They 
also will soon know. They and he will soon meet 
at the judgment-seat of Christ; and let every reader 
unite in the prayer, that they may meet in heaven. 



398 NETTLETON AND 



CHAPTER XIII. 



HIS INTELLECTUAL SHREWDNESS ANECDOTES HIS 

CHARACTER AS A CHRISTIAN MAN. 

Dr. Nettleton possessed a clear, vigorous, and dis- 
criminating mind — a mind adapted to investigation, 
and well disciplined by study. The course of his life, 
particularly in the first years of his ministry, was such 
as to prevent him from cultivating a very extensive 
acquaintance with books. But his mind was ever 
active, and constantly engaged in search of truth. 
Amid his abundant labours, he found some time for 
reading ; and the books which he read were well 
selected, and thoroughly studied. He made no pre- 
tensions to great scientific attainments, nor to any 
very extensive acquaintance with general literature ; 
but his mind was well stored with biblical and theo- 
logical knowledge. Few men ever possessed a more 
thorough acquaintance with the Bible, or were cap- 
able of expounding it in a more interesting manner. 
During his last protracted illness, it was a feast to sit 
by his bedside and hear him open the Scriptures. 
His expositions were so clear and natural, and were 
enlivened by such vivid and striking illustrations, and 
interspersed with such weighty practical remarks, as 
to render them not only exceedingly entertaining, but 
in a high degree edifying. 



HIS LABOURS. - 399 

Dr. Nettleton was a profound divine ; and in every 
species of theological discussion he was perfectly at 
home. " With his little duodecimo Bible, or his 
Greek New Testament, always in his hand," says a 
friend, "he was one of the most independent thinkers 
I have ever known." With the common objections 
and cavils against the doctrines of the Gospel, he was 
very familiar ; and for skill in stopping the mouths of 
gainsayers, and in speaking a word in season to per- 
sons of every description, he was highly distinguished. 
A few anecdotes in illustration of this remark, may 
be here inserted. 

1. Being accosted by a Universalis^ who wished to 
engage in a discussion on the doctrine of future pun- 
ishment, he said to him: "I will not enter into any 
dispute with you at present ; but I should be pleased 
to have you state to me your views, that I may have 
them to think of." The man accordingly informed 
him, that, in his opinion, mankind received all their 
punishment in this life, and that all would be happy 
after death. Dr. Nettleton then asked him to explain 
certain passages of Scripture, — such as the account of 
a future judgment in the 25th chapter of Matthew, 
and some others ; merely suggesting difficulties for him 
to solve, without calling in question any of his positions. 
After taxing his ingenuity for some time in this way, 
and thus giving him opportunity to perceive the dif- 
ficulty of reconciling his doctrine with the language of 
inspiration, he said to him : " You believe, I presume, 
the account given by Moses of the deluge, and of the 
destruction of Sodom and Gomorrah?" — " Certainly," 
he replied. 

" It seems, then," said Dr. Nettleton, " that the 



400 NETTLETON AND 

world became exceeding corrupt, and God determined 
to destroy it by a deluge of water. He revealed His 
purpose to Noah, and directed liim to prepare an ark, 
in which he and his family might be saved. Noah 
believed God, and prepared the ark. Meanwhile, 
he was a preacher of righteousness. He warned the 
wicked around him of their danger, and exhorted them 
to prepare to meet their God. But his warnings were 
disregarded. They, doubtless, flattered themselves that 
God was too good a being thus to destroy His creatures. 
But, notwithstanding their unbelief, the flood came, 
and, if your doctrine is true, swept them all up to 
heaven. And what became of Noah, that faithful 
servant of God? He was tossed to and fro on the 
waters, and was doomed to trials and sufferings for 
three hundred and fifty years longer in this evil 
world ; whereas, if he had been wicked enough, he 
might have gone to heaven with the rest. 

" And there were the cities of Sodom and Gomor- 
rah, which had become so corrupt that God deter- 
mined to destroy them by a tempest of fire. He 
revealed His purpose to Lot, and directed him and 
his family to make their escape. ' And Lot went out 
and spake to his sons-in-law, saying, Up ! get ye out 
of this place, for the Lord will destroy this city. But 
he seemed as one that mocked to his sons-in-law.' 
They did not believe that any such doom was impend- 
ing. They, doubtless, flattered themselves that God 
was too good a being to burn up His creatures. But 
no sooner had Lot made his escape, than it rained fire 
and brimstone from the Lord out of heaven, and they 
all, it seems, ascended to heaven in a chariot of fire ; 
while pious Lot was left to wander in the mountains, 



HIS LABOURS. 401 

and to suffer many grievous afflictions in this vale of 
tears; whereas, if he had been wicked enough, he 
might have gone to heaven with the rest." After 
making this statement, he requested the man to reflect 
on these things, and bade him an affectionate adieu. 

2. A Restorationist once attacked him, and quoted 
these words of the Apostle Peter in support of his 
doctrine : " By which, also, He went and preached to 
the spirits in prison." Dr. Nettleton observed to him, 
that the time was specified, in the next verse, when 
Christ preached to these spirits in prison. It was, 
" When once the long-suffering of God waited in the 
days of Noah. It was by His Spirit, which dwelt in 
Noah, that He preached to those who are i^w spirits 
in prison." — " No," said the man; " that cannot be the 
meaning of the passage. The meaning is, that Christ, 
after His crucifixion, went down to hell and preached 
to the spirits in prison." " Be it so," said Dr. Nettle- 
ton ; "what did He preach?" — "I do not know," he 
replied; "but I suppose He preached the Gospel." "Do 
you think," said Dr. Nettleton, " that He preached to 
them anything different from what He preached on 
earth?"— "Certainly not," said he. "Well," said 
Dr. Nettleton, "when Christ was on earth, He told 
sinners, that if they should be cast into prison, they 
should not come out thence till they had paid the utter- 
most farthing. If He went down to hell to preach to 
the lost spirits there, He, doubtless, told them, You 
must remain here till you have suffered all that your 
sins deserve. What influence, then, would His preach- 
ing have towards releasing them from the place of 
torment?" 

3. An Antinomian complained to him, that ministers 

2 B 



402 NETTLETON AND 

dwelt so much, in their preaching, on the demands of 
the law. " Believers," said he, " are not under the law, 
but under grace." " Is it not the duty of believers," 
said Dr. Nettleton, "to repent?" — "Certainly," he 
replied. "Of what is it their duty to repent?" said 
Dr. Nettleton. The man saw at once the precipice 
before him. If he said, ' Of sin, ? he perceived that 
the next question would be : What is sin but a trans- 
gression of the law ? and if believers are not under 
obligations to obey the law, what can there be for 
them to repent of? 

This is a specimen of the manner in which he often 
demolished, at a stroke, the errors of men, and caused 
the light of truth to flash instant conviction on their 
minds. 

4. Falling in company with a violent opposer of 
religion, who professed to be a Universalist, and who 
also denied the inspiration of the Scriptures, he said to 
him : "I will not dispute with you ; but I presume I 
can tell you how you came to adopt your present 
sentiments. I suspect you have seen the time when 
the Spirit of God was striving with you — when you 
felt that you was a sinner, and that you must repent 
or perish. But your wicked heart resisted these con- 
victions. You loved your sins, and were unwilling to 
renounce them. Your conscience told you that you 
mast pray, or you would be lost; but your heart 
replied, I will not pray, nor will I be lost. Hence 
you undertook to convince yourself that God will not 
punish the wicked. But I do not think you have yet 
quite silenced your conscience. You still have some 
forebodings of future misery. You are sometimes 
afraid, at least, that the Bible is true, and that there 



HIS LABOURS. 403 

is a day of judgment, and a world of woe. But if you 
wish entirely to silence your conscience, you are in a 
fair way to do it. Continue to flatter yourself, and to 
resist the truth, and God will help you to succeed. 
Thus it is written: 'For this cause God shall send 
them strong delusion, that they should believe a lie, 
that they all might be damned, who received not the 
love of the truth, but had pleasure in unrighteous- 

11688.'" 

This address proved an arrow in the man's heart. 
He saw himself to be a lost sinner, and soon became 
a hopeful subject of renewing grace. 

5. A caviller once said to him : " How came I by 
my wicked heart?" — "That is a question," said he, 
" which does not so much concern you as does another, 
— viz., How you shall get rid of your wicked heart. You 
have a wicked heart which renders you entirely unfit 
for the kingdom of God, and you must have a new 
heart, or you cannot be saved ; and the question which 
now most deeply concerns you is, How you shall 
obtain it?" a But," said the man, " I wish you to tell 
me how I came by my wicked heart." — " I shall not 
undertake to do that at present," said Dr. Nettleton ; 
"for if I could do it to your entire satisfaction, it 
would not help you in the least towards obtaining a 
new heart. The great thing for which I am solicitous 
is, that you should become a new creature and be 
prepared for heaven." As the man manifested no 
wish to hear anything on that subject, but still pressed 
the question, how he came by his wicked heart, Dr. 
Nettleton told him that his condition resembled that 
of a man who is drowning, while his friends are 
attempting to save his life. As he rises to the surface 



404 NETTLETON AND 

of the water, lie exclaims, " How came I here f " — 
" That question," says one of his friends, " does not 
concern you now. Take hold of this rope." "But 
how came I here?" he exclaims again. — "I shall not 
stop to answer that question now," says his friend. 
"Then I'll drown," replies the infatuated man, and, 
spurning all proffered aid, sinks to the bottom." 

6. A stupid worldly man once said to him: "You 
know, Mr. Nettleton, that when we would do good 
evil is present with us." — "Yes," he replied, "and 
that is a bad case ; but it is worse when we would 
not do good, and evil is present with us." 

7. A man once asked him : " How shall I get a 
disposition to pray f — "I wish to know, in the first 
place," he replied, " whether you are sincere in asking 
the question ; for, if you are not, it will be of no use for 
me to answer it, because you will not follow my direc- 
tions." " I am sincere," said the man ; " I really wish 
to know how I can get a disposition to pray." — " It 
seems, then," said Dr. Nettleton, " that you have 
already got a disposition to get a disposition to pray. 
How did you get that? And why is it not just as 
easy to have a disposition to pray, as to have a dis- 
position to get a disposition to pray?" In this way 
he shewed the man that he deceived himself in suppos- 
ing that he was sincere in asking the question. 

8. A young female, who had been for some time in 
a state of religious anxiety, said to him : " What clo 
you think of the doctrine of Election ? Some say it is 
true ; and some say it is not true, and I do not know 
what to think of it." — "And what do you wish to 
think of it?" said Dr. Nettleton. "I wish," said she, 
"to think that it is not true." — "Suppose, then," said 



HIS LABOURS. 405 

Dr. Nettleton, " that it is not true. The doctrine of 
repentance is true. You must repent or perish. Now, 
if the doctrine of election is not true, what reason have 
you to believe you ever shall repent?" After a 
moment's reflection, she replied : "If the doctrine of 
election is not true, I never shall repent." Her eyes 
were then opened upon her true condition. Every 
refuge failed her. She saw that she was entirely 
dependent on the sovereign grace of God ; and, there 
is reason to believe, she was soon brought out of dark- 
ness into God's marvellous light. 

A certain individual said to him : "I cannot get 
along with the doctrine of election." — " Then," said 
he, " get along without it. You are at liberty to get 
to heaven the easiest way you can. Whether the 
doctrine of election is true or not, it is true that you 
must repent, and believe, and love God. Now, what 
we tell you is, that such is the wickedness of your 
heart, that you never will do these things unless God 
has determined to renew your heart. If you do not 
believe that your heart is so wicked, make it manifest 
by complying with the terms of salvation. Why do 
you stand cavilling with the doctrine of election ? 
Suppose you should prove it to be false, what have 
you gained ? You must repent and believe in Christ 
after all. Why do you not immediately comply with 
these terms of the Gospel ? When you have done 
this, without the aids of divine grace, it will be soon 
enough to oppose the doctrine of election. Until you 
shall have done this, we shall still believe that the 
doctrine of election lies at the foundation of all hope 
in your case." 

A woman, who was known to be a great opposer 



406 NETTLETON AND 

of the doctrine of election, said to him one day : " You 
talked to me yesterday as if you thought I could 
repent." " And can you not?" said he. — "No, I 
cannot, unless God shall change my heart." " Do 
you really believe," said he, " that you cannot repent 
unless God has determined to change your heart ?" — 
" I do," said she. " Why, madam," said he, * you 
hold to the doctrine of election in a stricter sense than 
I do. I should prefer to say, not that you cannot, but 
that you never will repent unless God has determined 
to change your heart." 

To a man who manifested great opposition to the 
doctrine of election, he once said : " If I should go to 
heaven, I feel as if I should wish to say in the language 
of the apostle : ' Who hath saved us, and called us 
with an holy calling. Not according to our works, but 
according to His own purpose and grace, which were 
given us in Christ Jesus, before the world began.' 
Now, if we should meet in heaven, and I should 
make use of this language, will you quarrel with me 
there?" 

9. To a young woman who had long been thoughtful, 
hut not deeply impressed, and who seemed to continue 
from week to week in the same state of mind, he said 
one day : " There are some who never will become 
true believers. Christ said unto the Jews : i Ye be- 
lieve not, because ye are not of my sheep.' Perhaps 
this is your case ; and I tell you now, that if you are 
not one of Christ's sheep, you never will believe on 
Him ; and I hope it will ring in your ears." And 
it did ring in her ears. From that moment she found 
no peace, till, as she hoped, her peace was made with 
God. 



HIS LABOURS. 407 

A young female, who had been for some time under 
distress of mind, said to him one day : " I know not 
what to do next." — "Next!" he replied, " next to 
what ?" She instantly saw the worthlessness of all 
her prayers and strivings, and replied : " Next to 
nothing !" 

10. " Do you believe," said an Arminian to him one 
day, " that God influences the will f — " I do," he replied. 
"How do you prove it?" — " I prove it by this passage 
of Scripture : 4 For it is G-od that worketh in you both 
to will and to do.' " " But that does not mean," said 
the Arminian, "that God influences the will; and now, 
how do you prove it?" — " I prove it," said Dr. Nettle- 
ton still, " by this passage : ' For it is God that worketh 
in you both to will and to do.' " " But that, I say, 
does not mean that God influences the will." " And 
what does it mean ?" said Dr. Nettleton. — " It means." 
said the Arminian, "that God gives us a gracious 
power to will and to do." " Then it does not mean," 
said Dr. Nettleton, " that God works in us to will and 
to do r 

11. In one place, where he was labouring in an inter- 
esting revival of religion, there was a man of consider- 
able influence who was a member of the Church, but 
whose principles and practices were a great reproach 
to religion. He opposed all religious meetings except 
on the Sabbath. At the same time, he made no 
objection to balls and parties of pleasure, but encour- 
aged his children to attend them. Two of his daughters 
one evening, without his knowledge, went to hear Dr. 
Nettleton preach. Finding that they had gone, he 
repaired to the place, and interrupted the meeting by 
ordering his daughters to return immediately home. 



408 .NETTLETON AND 

Then addressing the preacher, he said ; " Mr. Nettle - 
ton, will you call and see me to-morrow morning at 
nine o'clock ?"— " I will, sir," he replied. Accord- 
ingly, at the time proposed, he was at the house. 
" Mr. Nettleton," said the man, "Ido not approve of 
night meetings/ 5 — "Neither do I approve of balls," 
said Dr, Nettleton ; "I think their influence upon 
young people is bad." "I do not approve of such 
meetings as yours," said he. — " Oh !" said Dr. Nettle- 
ton, "it is to religious meetings that you object, when 
people meet together to worship God. If I understand 
you, you feel no opposition to meetings of young people 
for amusement, if they are held in the night, and 
continue all night. Did you ever take your children 
from the ball-room?" — "The command," said he, "is, 
Six days shalt thou labour." " Did you ever quote 
that command," said Dr. Nettleton, " to prove that 
it is wrong to attend balls and parties of pleasure ?" 

Then, assuming a solemn and affectionate mode of 
address, he said to the man : "My dear sir, you are 
a member of the Church, but you must not wonder if 
you are regarded by your acquaintance as, in heart, 
the enemy of religion, unless you pursue a more con- 
sistent course of conduct. While you uphold balls, 
and oppose meetings for religious worship, you will 
find it difficult to make anybody believe that you have 
the least regard for the religion which you profess." 
This address brought tears into the man's eyes ; and 
whatever may have been his feelings, there was, after 
this, a decided change in his outward deportment. He 
suffered his children to attend religious meetings ; nor 
do I know that he ever afterwards openly opposed them. 

1 2. He once fell in company with two men who were 



HIS LABOURS. 409 

disputing on the doctrine of the Saints' perseverance. As 
he came into their presence, one of them said : "I 
believe this doctrine has been the means of filling hell 
with Christians." " Sir," said Dr. Nettleton, " do yon 
believe that God knows all things f — " Certainly I 
do," said he. " How, then, do you interpret this 
text :* ' / never knew you f " said Dr. Nettleton. After 
reflecting a moment, he replied : " The meaning must 
be, I never knew r ycu as Christians." " Is that the 
meaning ?" said Dr. Nettleton. — " Yes, it must be," 
he replied ; "for certainly God knows all things." 
u Well," said Dr. Nettleton, " I presume you are right. 
Now, this is what our Saviour will say to those who 7 
at the last day, shall say to Him, Lord, Lord, have 
we not eaten and drunken in thy presence ? &c. Now, 
when Saul, and Judas, and Hymeneus, and Philetus, 
and Demas, and all who, you suppose, have fallen 
from grace, shall say to Christ, Lord, Lord ! He will 
say to them, I never knew you — I never knew you as 
Christians. Where, then, are the Christians that are 
going to hell V 

Said an individual to him : " Do you believe in the 
doctrine of the saints' perseverance ?" — " It is my 
opinion," he replied, " that that doctrine is taught in 
the Bible." " I should like, then," said the individual, 
" to have you explain this passage, Ezek. xviii. 24 : 
' When the righteous turneth away from his righteousness 
and committeth iniquity, and doeth according to all the 
abominations that the wicked man doeth, shall he live ? 
All the righteousness that he hath done shall not be men- 
tioned: in his trespass that he hath trespassed, and in his 
sin that he hath sinned, in them shall he die.' " 

* Matth. vii 23. 



410 NETTLETON AND 

Said Dr. Nettleton : " You have imposed upon me 
a hard task. That is a difficult text to explain ; and 
what renders it the more difficult is, that the com- 
mentators are not agreed as to its meaning. Some 
have supposed, that by a righteous man in this pass- 
age, is meant a self-righteous man." " I do not believe 
that," said the individual. — " Neither do I," said 
Nettleton ; " for, in that case, it would seem to teach, 
that if a self-righteous man should persevere in his 
self-righteousness he would be saved. Some have 
supposed, that by a righteous man is meant one who 
is apparently righteous." " I do not believe that," 
said the individual. — " Neither do I," said Dr. Nettle- 
ton; "for, in that case, the text would seem to teach, 
that if a hypocrite should persevere in his hypocrisy, 
he would be saved. You suppose, do you not, that 
by a righteous man in this passage, is meant a true 
saint ?" — " Certainly I do." " And you suppose, 
that by a righteous man's turning away from his 
righteousness, is meant falling away, as David did, and 
as Peter did?" — " Certainly." " And you believe that 
David and Peter are now in hell ?" — " No, by no 
means. David and Peter repented, and were restored 
to the favour of God." "But," said Dr. Nettleton, 
"when the righteous turneth from his righteousness — 
in his trespass that he hath trespassed, and in his sin 
that he hath sinned, in them shall he die — in them shall 
he die. Now, if David and Peter did turn from their 
righteousness, in the sense of this passage, how can 
we possibly believe that they were saved ?" The 
individual now found the labouring oar in his own 
hands ; and after attempting for some time unsuccess- 
fully to explain the difficulty in which he found his own 



HIS LABOURS. 411 

doctrine involved, Dr. Nettleton said to him : "If 
there is any difficulty in explaining this text of Scrip- 
ture, I do not see but you are quite as much troubled 
with it as I am." 

13. A man once said to him : " / sincerely desire to 
be a Christian, I have often gone to the house of God, 
hoping that something which should be said might be 
set home upon my mind by the Spirit of God, and be 
blessed to my salvation." " You are willing, then, 
are you not," said Dr. Nettleton, " that I should con- 
verse with you, hoping that my conversation may be 
the means of your conversion ?" — " I am," he replied. 
"If you are willing to be a Christian," said Dr. 
Nettleton, " you are willing to perform the duties of 
religion ; for this is what is implied in being a Christ- 
ian. Are you willing to perform these duties?" — " I 
do not know but I am." " You are the head of a 
family. One of the duties of religion is family prayer. 
Are you willing to pray in your family?" — "I should 
be," he replied, " if I were a Christian. But it cannot 
be the duty of such a man as I am to pray. The 
prayers of the wicked are an abomination unto the 
Lord." " And is it not," said Dr. Nettleton, " an 
abomination unto the Lord to live without prayer? 
But just let me shew you how you deceive yourself. 
You think you really desire to be converted. But 
you are not willing even to be convicted. Just as 
soon as I mention a duty which you are neglecting, 
you begin to excuse and justify yourself, on purpose 
to keep your sin out of sight. You are not willing to 
see that it is a heinous sin to live in the neglect of 
family prayer. How can you expect to be brought 
to repentance until you are willing to see your sinful- 



412 NETTLETON AND 

ness ? And how can you flatter yourself that you 
really desire to be a Christian while you thus close 
your eyes against the truth ?"* 

A young lady, who was under concern of mind, 
said to him: " I certainly do desire to be a Christian. 
I desire to be holy. I would give all the world for 
an interest in Christ." — He replied : " What you say 
will not bear examination. If you really desire reli- 
gion for what it is, there is nothing to hinder you from 
possessing it. I can make a representation which will 
shew you your heart, if you are willing to see it." 
" I am," said she. — " It will look very bad," said he ; 
" but if you are willing to see it, I will make the 
representation. Suppose you were a young lady of 
fortune ; and suppose a certain young man should 
desire to obtain your fortune, and should, for that 
reason, conclude to pay his addresses to you. But he 
does not happen to be pleased with your person. He 
does not love you, but hates you. And suppose he 
should come to you, and say : I really wish I could 
love you ; but I do not. I would give all the world 
if I could love you ; but I cannot. What would you 
think of that young man?" 

14. A person once said in his presence, that to 



* Dr. Griffin (in the revival of 1799) tells of some who, before convic- 
tion became deep and powerful, attempted to exculpate themselves of 
the plea of inability, and, like Adam, to cast the blame on God by plead- 
ing : " The nature which thou gavest me beguiled me " These persons 
would say: " They would be glad to repent, but could not,— their nature 
and heart were so bad." They overlooked that their " nature and heart " 
were themselves ! In the progress of conviction they speedily, in general, 
forsook their refuge of lies, and were filled with a sense of utter inexcus- 
ableness. In every case, as soon as their enmity to, God was slain, this 
plea utterly vanished Their language then was : " I wonder I ever should 
ask such a question as, ' How can I repent ?' My only wonder now is, that 
I could hold out so long" 



HIS LABOURS. 413 

inculcate upon sinners their dependence on God for a new 
heart, is suited to discourage effort, and to lead them 
to sit down in despair. He replied : " The very 
reverse of this is true. Suppose a number of men are 
locked up in a room, playing cards. Some person 
informs them that the roof of the building is on fire, 
and that they must make their escape, or they will 
perish in the flames. Says one of them : ' We need 
not be in haste, we shall have time to finish the game.' 
\ But,' says the person who gave the alarm, ' your door 
is locked.' — ' No matter for that,' he replies ; ' I have 
the key in my pocket, and can open it at any moment.' 
'But I tell you that key will not open the door.' — 
' Won't it V he exclaims ; and, rising from the table, 
flies to the door, and exerts himself to the utmost to 
open it. So sinners, while they believe that there is no 
difficulty in securing their salvation at any moment, 
quiet their consciences, and silence their fears. But 
when they are taught that such is the wickedness of 
their hearts, that they never will repent unless God 
interposes by His regenerating grace, they are alarmed, 
and begin to inquire, in deep distress, what they shall 
do to be saved." 

15. A young man, of liberal education and of a 
clear and vigorous mind, having just read Edwards' 
Treatise on the Will, said to him : " The reasoning is 
conclusive. It is impossible to controvert it. It 
amounts to absolute demonstration." To which he 
assented. " Then," said the young man, " I am not 
a free agent, and am not accountable for my conduct." 
— "That does not follow," said Dr. Nettleton. "I 
admit your premises, but I deny your conclusions; 
and, moreover, you do not believe it yourself. If you 



414 NETTLETON AXD 

did, you would not fear to blaspheme your Maker. 
But you dare not do it. You know you are a free and 
accountable agent." 

16. To a young man who professed to be an atheist, 
he said : " You are not so sure as you pretend to be, 
that there is no God. You dare not go alone, and 
kneel down, and, in a solemn manner, offer a prayer. 
If there is no God, you will incur no danger by so 
doing ; and yet you dare not do it. This shews that 
you are afraid that there is a God who cannot be 
deceived, and who will not be mocked." 

In conversing with opposers of religion, while he 
was very plain and faithful, he was never harsh in his 
manner ; but always kind and affectionate, in obedi- 
ence to the divine injunction: " In meekness instruct- 
ing those that oppose themselves, if, peradventure, God 
will give them repentance to the acknowledging of the 
truth." And not a few of the open enemies of religion 
were, through his instrumentality, hopefully converted 
to Christ. 

17. Dr. Tenney, of Wethersfield, says of him in a 
letter: "I have felt he was a remarkable man — fitted 
to draw forth the often -repeated saying of a venerable 
president of a distinguished college respecting him : 
' A wonderfully ivise man F He was distinguished for 
a ready, clear, correct, and far-reaching perception or 
discernment. Almost as by intuition, he discerned 
individual characters, and seemed to see the precise 
truth fitted to reprove or benefit them. At once he 
seemed to learn the state of a church and people ; and 
to see doctrines and errors, and all their bearings and 
tendencies; and to bring them instantly to what he 
regarded as the supreme test, — the Word of God. In 



HIS LABOURS. 415 

the Scriptures he was mighty. He had evidently 
studied the Word of God much, and deeply, and seemed 
to perceive the exact purport and design of a verse, a 
paragraph, or larger portion ; and to see its precise 
application and force. He entered so much into the 
very meaning and spirit of the Word of God, that on 
almost any passage he would so naturally and strikingly 
present the meaning as to appear singularly original. 
Conversing at one time in my study with a number 
who had for a considerable period indulged hope, but 
who were disposed to hesitate and delay in professing 
religion, he turned to Luke viii. 45, 48, and briefly 
stated, that the diseased woman feared and trembled 
(after she had been healed by touching Christ in the 
crowd) when she perceived that Christ would bring 
her and the miracle to public view. And well she 
might tremble, said he, for she had been stealing a cure, 
and meant to conceal herself in the multitude ; and 
now she expected reproof from Christ ; but when she 
confessed the whole, before all the people, He said to her : 
' Daughter, be of good cheer, thy faith hath made thee 
whole ; go in peace.' He then guarded the converts 
against concealing among the multitude what Christ 
had done for them, or fearing His rebuke if they con- 
fessed Him before all the people. 

" To a man of education, and of a very proud spirit, 
who, under some seriousness of mind, had a private 
interview with Dr. JSTettleton, and said at its close, 
6 Mr. Nettleton, I will thank you not to speak of my 
case to any one, for it is doubtful yet what the result 
may be ;' he at once replied : ' I agree with you per- 
fectly, that it is best your case should not be known ; 
and I engage to keep it entirely to myself ; and if you 



416 NETTLETON AND 

will do the same, it will not be known. It is, as you 
say, very doubtful how the case will turn. You may 
soon give up the subject, and lose your soul.' Under 
this remark, the man was soon so deeply distressed that 
he cared not if the whole world knew it ; and very soon 
he found peace." 

18. "When a person once asked me with a super- 
cilious air: 'Do you, according to the Assembly's 
Catechism, believe that God has foreordained whatsover 
comes to passf Dr. Nettleton, coming up at that 

moment, said to him in reply: 'Mr. P , do you 

believe that God worketh all things after the counsel of 
His own will f" 

19. He made the following remarks on Infant De- 
pravity : — a If infants sustain the same relation to the 
moral government of God as brute animals, then they 
can no more be the subjects of prayer, of regeneration, 
of redemption by Christ, or of salvation, than brute 
animals. 

" Those who deny that infants are sinners, have de- 
volved on them the Herculean task of defending the 
justice of God in bringing suffering and death upon 
millions of beings who are perfectly innocent. Those 
who admit the doctrine of infant depravity, have no 
difficulty on this subject. 

" How old must a child be before he can be said to 
belong to the human race ? When a child dies, how 
old must he be before it can be said of him that his 
death was by sin ? — in other words, before he can be 
considered as included in the following declaration of 
the apostle : ' By one man sin entered into the world, 
and death by sin, and so death passed upon all men> 
for that all have sinned' " 



HIS LABOURS. 4:17 

20. He said in regard to Eternal Punishments : To 
believe against personal interest requires an honest 
heart. Without it the mind will exert itself to evade 
the truth. It often requires but little evidence to lead 
to the adoption of a pleasing sentiment ; while the 
most conclusive evidence fails to produce conviction 
of an unwelcome truth. E. #., The word everlasting, 
when applied to the future punishment of the wicked, is 
by some explained to mean always a limited duration ; 
but when applied to the future happiness of the right- 
eous, it is readily admitted to denote endless duration. 
I know not that the latter was ever questioned. If a 
man were to undertake seriously to prove, that the 
word everlasting, when applied to the happiness of the 
righteous, denotes only a limited duration, and when 
applied to the punishment of the wicked, means an 
endless state of being, he would be pronounced a fool. 
And yet he would act no more irrationally than the 
man who adopts the opposite course of reasoning, by 
which so many profess to be convinced. 

Hence we should ,exercise great caution in receiving 
doctrines which are pleasing to the natural heart ; and 
equal caution in rejecting doctrines to which the natural 
heart is opposed. 

21. We may add an anecdote that illustrates his 
practical wisdom in dealing with opposition :* — " He 
was once labouring in a village in Connecticut, 
where were strong indications of the beginning of 
a good state of things. Christians were engaged in 
powerful labour, and a spirit of violent opposition 
manifested itself among the ungodly. The pastor of 
the church was called to a distant part of the parish to 

* Given iu Dr. Belcher's Clergy of America. 

2 c ' 



418 NETTLETON AND 

officiate at a wedding , and Dr. Nettle ton accompanied 
him. They rode together ; and when they arrived at 
the house the pastor left his surtout-coat hanging over 
the back of his chaise. Nothing particular occurred 
during the ceremony ; but when they were preparing 
to return home, it was discovered that the harness 
was cut in several places. This, after a time, was 
repaired, and they arrived at the pastor's house with- 
out accident. When he took his horse to put him 
into the stable, he found that the hair from the mane 
and tail of the animal had been shaved closely off. 
He brought his surtout into the study, which was then 
seen to have been torn from top to bottom into rib- 
bons. The good pastor was greatly excited, and 
declared that he would find out the perpetrators of 
the outrage, and prosecute them to the utmost extrem- 
ity of the law. When he had time to cool, Dr. 
Nettleton said to him : ' Brother, try on the surtout ; , 
it may not be injured so much as you suppose.' He 
did so, and so grotesque was his appearance that both 
burst into a hearty laugh. Dr. Nettleton saw that 
the time was now come to make an impression upon 
him, and said : 4 Brother, it is evident that the Spirit 
of God is at work with this people, and this is a 
device of the adversary of souls to turn off their 
attention from the subject of religion. You may, I 
doubt not, find out the authors of this mischief, and 
punish them ; but in doing it, you will raise a hubbub, 
there will be an end of the revival, and souls will be 
lost for ever. Now, my advice to you is this : keep 
your horse in the stable ; feed him yourself; do not 
take him out even to water. Lay by your surtout in 
the bottom of your trunk, and do not mention these 



HIS LABOURS. 419 

circumstances even to your wife. The wrongdoers 
will not dare to mention their mischief; and if we are 
silent, it will not be known, and they will lose their 
labour. The parish will continue in quietness, and 
we shall go on in our work without molestation. Wfe 
shall thus defeat the adversary of souls, and gain a 
blessed victory for the Redeemer.' The pastor took 
his advice. No one ever heard of the occurrence from 
that time, and God blessed the church with a glorious 
outpouring of His Spirit. Such was the good doctor's 
method of dealing with persecutors." 

That Dr. Nettleton was a man of more than ordin- 
ary piety, will be evident to all who have attentively 
perused the foregoing account of his life. His piety 
was deep, steady, operative, and consistent. Nor was 
it subject to those alternations of feeling which are 
sometimes witnessed in eminently good men. Some 
seem to be always in the possession of great spiritual 
enjoyment, or else in the mists of darkness. Dr. 
Nettleton' s feelings were more uniform. He seems 
never to have been greatly elated, nor deeply de- 
pressed ; but to have maintained generally a calm and 
peaceful frame of mind. 

His piety was consistent. There was a beautiful 
symmetry in his Christian character. The various 
graces of the Spirit were harmoniously blended and 
exhibited, each in its proper place, and in its due 
proportion. It is the nature of false religion to be 
deformed; and characteristic of all hypocrites, that 
they strain at a gnat and swallow a camel. But the 
Christian character of Dr. Nettleton was formed on 
principles which enter into all the minutiae of a man's 



420 NETTLETON AND 

life. His opinions were not formed hastily, nor taken 
up upon credit, but were the result of deliberate and 
prayerful examination ; and when formed they were 
rarely changed. He acted, not from passion, or any 
sudden impulse of the moment, but from principle ; 
and could not be induced to swerve from the path of 
duty, either by flattery, or frowns, or any worldly 
motive. When entreated, by one in whom he had 
reposed great confidence, and whose friendship he 
highly prized, to give up his opposition to certain 
doctrines which he believed to be erroneous, and of 
dangerous tendency, he replied : " You might as well 
ask me to cut off my conscience and throw it away." 
He was not influenced by the principles and practices 
of others, any further than he was satisfied that they 
were conformed to the Word of God. He thought 
for himself, and formed his purposes in the fear of 
God, and with reference to the final judgment. 

Humility was a striking trait in the character of 
Dr. Nettleton. When a young man, he read in an 
old book this maxim: "Do all the good you can in 
the world, and make as little noise about it as possible." 
This maxim had great influence in the formation of 
his character. He treasured it up in his memory, and 
believing it to be in accordance with the precepts of 
the Gospel, he made it a rule of conduct. Hence 
everything like ostentation he abhorred. Few men 
ever had greater temptations to the indulgence of 
pride. His great popularity as a preacher, and the 
almost unparalleled success which attended his labours, 
even while he was but a youth, constituted a source 
of great danger. Many of his fathers and brethren in 
the ministry trembled for him, lest he should be lifted 



HIS LABOURS. 4-21 

up with pride. But he seems to have been remarkably 
delivered from the power of this temptation. Not- 
withstanding his great popularity, he seems not to 
have been elated. He w r as modest and unassuming, 
and always sensible that the success which attended 
his labours was not owing to any goodness in himself, 
but to the sovereign grace of God. He was aware of 
his danger. Once, when asked what he considered 
the best safeguard against spiritual pride, he replied : 
" I know of nothing better than to keep my eye on 
my great sinfulness." 

Dr. Shepard of Lenox, says : " He would not suffer 
any one to commend his sermons or any of his public 
performances,' or to speak of the success of his labours, 
if he could prevent it ; and when any one attempted 
to praise him in view of the good he had done, it 
seemed directly to fill his heart with grief." 

Mr. Cobb of Taunton, also says : " He was remark- 
ably free from the love of applause. When any one 
spoke to him of the good he was doing, he would 
sometimes reply: i We have no time to talk about that.' 
And frequently I have known him to turn pale and 
retire from the company, and prostrate himself before 
God as a great and unworthy sinner." 

Dr. Nettleton was never married ; having devoted 
himself to a missionary life soon after his conversion, 
he supposed it would be necessary for him to remain 
single. Both he and Mills entertained the opinion, 
that it would be inexpedient, if not impracticable, to 
take wives with them on a foreign mission ; and they 
entered into an agreement on their first acquaintance, 
to hold themselves free from all matrimonial engage- 
ments. Afterwards, the course of life pursued by Dr. 



422 NETTLETON AND 

Nettleton was such as to render it inconvenient, to say 
the least, to enter into the family state. 

But he had a soul formed for friendship. He pos- 
sessed a mild and amiable disposition, and rendered 
himself exceedingly agreeable in the society of his 
friends. No one could be long in his company without 
discovering the kindness of his heart. He never put 
on a morose, austere, or sanctimonious air. He was 
uniformly cheerful ; but never suffered his cheerfulness 
to degenerate into levity. His conversational powers 
were good, and were agreeably and usefully employed. 
He was very successful in his attempts to interest young 
persons, and to secure their confidence and esteem. He 
would address them with such kindness and tenderness, 
and make his conversation so entertaining (and at the 
same time so instructive), that it could not fail to win their 
affection, and cause them to take pleasure in his society. 
He was very much in the habit of introducing poetry 
to enliven conversation, and gave it a useful direction. 
In a circle of young persons he would often read some 
striking passage from Cowper, or Milton, or Pollok, or 
Carlos Wilcox ; and after commenting on the beauties 
of the poetry, he would, in a natural and easy way, lead 
their minds to the contemplation of some important 
truth suggested by the passage. Many a youth has in 
this way had his attention first arrested to the great 
concerns of eternity. 

During his many preachings he received, as com- 
pensation, barely sufficient to defray his expenses. But 
he manifested no solicitude on that subject. At a 
meeting of ministers on one occasion, when he was pre- 
sent, an allusion was made by some one to the scanty 
support which he received, he replied, by simply re- 



HIS LABOURS, 423 

peating the following passage of Scripture, Luke xxii. 
35 : " When I sent you without purse, and scrip, and 
shoes, lacked ye anything? And they said, Nothing." 

The thought of accumulating property never entered 
his mind. He seemed to dislike even to speak upon 
that subject. And yet, while even indifferent to his 
own personal comforts, he was most generous to 
others. On finding a godly person destitute of a 
Bible, or Psalm Book, or Hymn Book, he forthwith 
took care to supply the deficiency. When his " Vil- 
lage Hymn Book" met with unlooked-for success, and 
yielded a considerable income, Dr. Nettleton gave a 
donation of the whole profits of the first edition to 
the American Board of Commissioners for Foreign 
Missions. In after editions, he gave generously to 
various objects of usefulness ; finishing all by bestow- 
ing a noble portion on ja Theological Institute.* 

Love to the souls of men was another striking 
trait in the character of Dr. Nettleton. It has been 
remarked, that " the mind sometimes receives a bias in 
conversion, or the period of first love, which gives a 
particular direction to the whole course of future life." 
It may have been so in this case. In the period of his 
espousals to Christ the worth of the soul and the 
affecting condition of all unrenewed men, were power- 
fully impressed upon his mind, and awakened most 
intense desires for their salvation. He used to say to 
himself: " If I might be the means of the salvation of 
one soul, I should prefer it to all the riches and honours 
of this world." 

* In this disinterestedness, as in many higher points, there seems to 
have been a remarkable similarity between Dr Nettleton and that man of 
God, already spoken of in Chapter II , whom God used to awaken so many 
in Scotland. 



424 NETTLETON AND 

Meekness was another trait in the character of Dr. 
Nettleton. The success of his labours greatly exas- 
perated the enemies of religion, and awakened in their 
breasts the most malignant hostility. False reports, 
intended to destroy his character, were invented and 
industriously circulated ; and in other ways he fre- 
quently met with personal abuse. But the malice of 
his enemies awakened only his pity. So far as is 
known, he was never known to manifest the least 
resentment towards those who slandered and abused 
him. When reviled, he reviled not again ; when he 
suffered, he threatened not, but committed himself to 
Him who judgeth righteously. He felt himself laid 
under special obligations to pray for his persecutors ; 
and, to the honour of divine grace let it be recorded, 
not a few of them were hopefully brought to repent- 
ance, and became some of his most ardent friends. 

He never allowed himself to talk about the ill treat- 
ment which he received from his enemies, lest it should 
awaken wrong feelings in his heart. He was in the 
habit of inculcating upon young converts a spirit of 
meekness : and for this purpose he often brought 
before their minds the words of the apostle, 1 Pet. ii. 
20, 21 : " For what glory is it, if, when ye be buffeted 
for your faults, ye shall take it patiently ? but if, when 
ye do well, and suffer for it, ye take it patiently, this 
is acceptable with God. For even hereunto were ye 
called : because Christ also suffered for us, leaving us 
an example that ye should follow His steps." He also, 
frequently referred to this passage, Prov. xxiv. 17, 18 : 
"Rejoice not when thine enemy, falleth ; and let not 
thine heart be glad when he stumbleth ; lest the Lord 
see it, and it displease Him." He evidently possessed, 



HIS LABOURS. 425 

in an uncommon degree, that charity which suffereth 
long, and is kind ; which envieth not ; which vaunteth 
not itself, and is not puffed up ; which doth not behave 
itself unseemly ; which seeketh not her own ; is not 
easily provoked, thinketh no evil; which beareth all 
things, believeth all things, hopeth all things, endureth 
all things. 

He was not a perfect man. He had his failings. 
He was ready to acknowledge that he was a miserable 
sinner, and that his proper place was at the foot of the 
Cross. But his faults were better known to himself 
and his God, than to his feliowmen. It is true, he did 
not escape reproach. His great success as a minister 
of Christ brought upon him the maledictions of infidels 
and scoffers, and stimulated them to the most unre- 
mitted efforts to destroy his character ; and many a 
time might he have said : " If it had not been the Lord 
who was on my side, when men rose up against me, 
then they had swallowed me up quick, when their 
wrath was kindled against me." Never for a moment 
were they believed by the ministers and churches of 
Connecticut; nor did they do him the least injury, 
except for a day, when sent after him, or sent for to 
the places where his preaching was blessed ; and even 
then only till the friends of religion had opportunity 
to obtain correct information on the subject. It would 
be difficult to conceive the virulence with which some 
persons in New England oppose revivals of religion, 
without understanding, that in many places where the 
truth has been preached too faithfully to be endured in 
a state of disobedience, there is often a club of infidels 
or nothingarians, whose enmity is always made ram- 
pant by a revival of religion, and whose ridicule and 



4:26 NETTLETONAND 

misrepresentation are sure to be propagated by the 
irreligious and immoral. 

He died in the full and firm belief of the doctrines 
which he maintained and defended while he lived. 



HIS LABOURS. 427 



CHAPTER XIV. 



HIS LAST SICKNESS AND DEATH. 

The sickness of Dr. Nettleton in 1822, gave a shock 
to his constitution from which it never recovered. For 
a considerable part of the time during the remainder of 
his life he was exceedingly feeble, and at no time was 
he able to engage in arduous labour. Still he was not 
entirely laid aside. He preached, as we have seen, in 
many places, and in some with great success. Finding 
the climate of New England too severe for his enfeebled 
constitution during the winter months, he usually, for 
a number of years, spent them in the south ; and by 
great care in avoiding excitement and excessive fatigue, 
he was able to enjoy a comfortable degree of health 
for most of the time, until the summer of 1841, when 
he began to be afflicted with urinary calculi, which 
soon confined him to the house, and subjected him to 
great bodily suffering. Finding no relief from medical 
prescriptions, and being reduced to that state in which 
it was evident he could live but a short time, on the 
14th of February 1843, he submitted to the operation 
of lithotomy, by which he obtained partial relief, and 
hopes were entertained, for a season, of his entire re- 
covery. But after a few months it became manifest 
that the disease was returning upon him. His suffer- 



428 NETTLETON AND 

ings again became exceedingly great, till, on the 8th of 
December 1843, he submitted to a second operation. 
For some time he appeared to be doing well, and hopes 
were again entertained of his recovery. But these 
hopes were not realized. He continued in a feeble 
state until the 16th of May 1844, when the powers of 
nature failed, and he resigned his spirit into the hand 
of God who gave it. 

During his protracted and severe sufferings his piety 
was subjected to a new test. We have seen its efficacy 
in prompting him, while in health, to the most arduous 
and unremitted labours in the cause of Christ ; and it 
was no less efficacious in sustaining him in the day of 
trial. For many months together his bodily pain was 
almost without intermission, and exceedingly great, — 
at times, indeed, excruciating. But he was strengthened 
to endure it with patience and resignation. During 
the whole of his sickness he was never heard to utter 
a murmuring word. He was often heard to say : " My 
sufferings are great, but they are nothing in comparison 
with what I deserve." A large part of the time dur- 
ing his sickness his mind was vigorous and active. 
He read many books during this period, particularly 
D'Aubigne's History of the Reformation, with which 
he was much delighted, Gaussen on Inspiration, Tracy's 
History of the Great Awakening, the entire works of 
the younger Edwards, much of the works of Emmons, 
a large part of the works of Andrew Fuller, besides 
many smaller works. What he read he read with 
great attention ; and he would often make criticisms and 
comments on the things which he had read. But the 
Bible was the man of his counsel. He would often say : 
" There are many good books, but, after all, there is 






HIS LABOURS. 429 

nothing like the Bible." And it never was so precious 
to him as at this period. Although he had made it his 
study for more than forty years, and had acquired a 
knowledge of it to which few attain, ye ( t he found it an 
inexhaustible fund of rich instruction. He could adopt 
the language of the Psalmist : " How sweet are thy words 
unto my taste ! yea, sweeter than honey to my mouth ! Thy 
testimonies have I taken as an heritage for ever ; for they are 
the rejoicing of my heart. Thy statutes have been my songs 
in the house of my pilgrimage." .... 

He not only read some portion of the Scriptures every 
day, but he devoted much time to a close and critical 
study of them. He usually kept his Greek Testament 
and his Greek Concordance by him, and diligently 
compared different parts of Scripture with each other in 
the original language, that he might be sure to get the 
precise meaning. I found him one morning with the 
Greek Testament in his hand. He said : " You will 
perhaps wonder that I should be reading this. You 
may suppose that a person in my situation would 
prefer to read the translation. But I seem to get 
nearer to the fountain when I read the original. It is 
like drinking water at the spring, rather than from a 
vessel in which it has been carried away. By reading 
the Greek I get shades of meaning which cannot be 
expressed in any translation." It was common for him 
to entertain his friends with comments and remarks on 
portions of Scripture ; and these comments were ex- 
ceedingly interesting and instructive. Many an indivi- 
dual has gone away from his bedside with a more lively 
sense of the worth of the Bible than he ever felt before. 

He was not in the habit, during his sickness, of 
speaking very often of his own religious feelings ; but 



430 NETTLETON AND 

it was manifest from the whole strain of his conversa- 
tion, and particularly from the lively interest which he 
took in the truths of the Bible, that he generally enjoyed 
great peace of mind. 

On one occasion, having expressed to me his appre- 
hension that his disease was incurable, Dr. Tyler in- 
quired of him the state of his mind. He expressed 
entire submission to the will of God — a willingness to 
be in His hands, and to be disposed of according to 
His pleasure. He spoke of the great deceitfulness of 
the human heart, and the danger of self-deception ; 
but intimated that he had no distressing doubts and 
fears. He manifested an ardent attachment to the doc- 
trines which he had preached, and seemed to derive 
from them great support in the near prospect of eter- 
nity ; and he expressed a peculiar love for those of his 
brethren who had been decided in their adherence to 
the truth, and in their opposition to prevailing errors. 

On another occasion he conversed very freely con- 
cerning his own spiritual state. He gave Dr. Tyler 
a more particular account of his conversion than he 
had ever done before.* It brought to his recollection 
so many tender scenes, that he was greatly affected, 
and wept abundantly. He spake of the doctrines of 
grace, and said, with great emotion : " I do not need 
anybody to tell me that they are true. I am fully 
convinced of their truth by my own experience. 

One morning, as Dr. T. entered the room, he said to 
him, that these words had been running in his mind : 

'« Death •will invade us by the means appointed ; 
Nor am I anxious, if I am prepared, 
What shape he comes in." 

* The same that is inserted in Chapter I. 



HIS LABOURS. 431 

In the course of the conversation he said : " More of 
my life is written in Bunyan's Grace Abounding to the 
Chief of Sinners, than anywhere else." He was a great 
admirer of the writings of Bunyan, and often referred 
to them in illustration of his own opinions. 

On being asked whether he still entertained. the same 
views of the errors, on account of which he had mani- 
fested so much solicitude, he spoke with great emotion, 
saying : " It is the bearing which these errors have 
upon the eternal interests of men which gives them all 
their importance in my estimation. It is in view of 
death, judgment, and eternity, that I have looked at 
them. If I had not regarded them as dangerous to the 
souls of men, I should have felt no solicitude respect- 
ing them." 

At another time he wished me to read to him the 
following hymn in Wardlaw's collection : — 

" Come let us join our friends above 
That have obtained the prize, 
And on the eagle wings of love 
To joy celestial rise. 

Let saints below in concert sing 

With those to glory gone ; 
For all the servants of our King 

In heaven and earth are one. 

One family, we dwell in Him, 

One church, above, beneath, 
Though now divided by the stream, 

The narrow stream of death. 

One army of the living God, 

To His command we bow, 
Part of the host have crossed the flood, 

And part are crossing now. 

Each moment, to their endless home, 

Some parting spirits fly ; 
And we are to the margin come, 

And soon expect to die. 



432 NETTLETON AND 

Dear Saviour, be our constant guide, 

Then, when the word is given, 
Bid death's cold stream and flood divide, 

And land us sale in heaven." 

He alluded to this hymn several times, with great 
interest, during his sickness. 

On one occasion he spoke with great feeling of those 
who were hopefully converted in the revivals under his 
preaching, and said, the thought of meeting them in 
the future world was often exceedingly interesting. 
" But," said he, " I have never allowed myself to be 
very confident of arriving at heaven, lest the disap- 
pointment should be the greater. I know that the 
heart is exceedingly deceitful, and that many will be 
deceived. And why am not I as liable to be deceived 
as others !"* 

* Dr. Nettleton fully believed that assurance of an interest in Christ is 
a privilege held out to all believers. He thus speaks in a sermon on 2 Cor. 
xiii 5 : "He who is a true Christian may know it ; that is, he may obtain 
satisfactory evidence of the fact. 

" This is evident from several examples recorded in the Scriptures Job 
could say ; ' I know that my Redeemer liveth, (he was assured that Christ 
was his Redeemer,) and that He shall stand at the latter day upon the earth. 
And though after my skin, worms destroy this body, yet in my flesh shall 
I see God Whom mine eyes shall behold, and not another ' He ftlt as- 
sured that he should behold Christ for himself, as his portion, with his 
own eyes, in his own body raised from the dead Pavl could say : ' I know 
whom I have believed, and am persuaded that He is able to keep that 
which I have committed unto Him against that day ' In respect to his 
Christian race and his warfare, the event was not to him uncertain ' L 
therefore so run, not as uncertainly; so fight I, not as one that beateth 
the air.' He could say, also, in connexion with some of his Corinthian 
brethren : ' For we know that if our earthly house of this tabernacle were 
dissolved, we have a building of God, a house not made with hands, eternal 
in the heavens ' And thus, also, the Apostle John could say: ' Beloved, 
now are we the sons of God, and it doth not yet appear what we shall be ; 
but we know that when He shall appear, we shall be like Him, for we 
shall see Him as He is ' Here the apostle's assurance is twice asserted. 
' Now are we the sons of God ;' and, ' We know that we shall be like Him ' 
Again : ' We know that we have passed from death unto life, because we 
love the brethren.' * And hereby we know that we are of the truth, and 
shall assure our hearts before Him."' 



HIS LABOURS. 433 

Perhaps we read this account of Dr. Nettleton's 
state of mind with something of disappointment. We 
may have expected to find him saying with Paul : 
" Henceforth there is laid up for me a crown of righteous- 
ness, which the Lord, the righteous Judge, shall give to me 
at that day'' And our expectation of this is founded 
on our knowledge of his firm faith in Jesus, not of 
his long life of devoted service. Paul cast behind him 
in such an hour all thought of his services, experiences, 
high office, attainments, and betook himself to the 
sinner's sure ground, "the beginning of our confidence " 
(Heb. iii. 14,) — namely, " I know whom I have believed" 
Why do we not find Dr. Nettleton doing the same ? 

Now, not forgetting the sovereignty of divine grace 
in this respect, we can see some explanation of the 
matter in calling to mind Dr. Nettleton's past course. 
He had, along with every sound minister of the Word, 
urged on his hearers the certainty, that wherever real 
faith existed, holy fruits would attend it. But in his 
extreme jealousy of self-deception, (as it seems to usj 
he had gone further, and had cast doubt upon any 
hope which was not built upon such a measure of 
holiness as could be easily discerned by the person him- 
self, along with this direct looking to and resting upon 
Christ. And hence, in his own case, he seems to have 
sought for larger evidence of holiness following in his 
faith than he could perceive in himself. The absence 
of this complete evidence (which his very tenderness 
of conscience kept him from discerning) had the effect 
of preventing him taking all the joy he might have had 
from a simple and direct looking to the Saviour. We 
are ready to think that, but for this tendency, he might 
have fully followed the footsteps of some of the flock 

2d 



434 NETTLETON AND 

at such an hour ; he might have felt as one of our 
Scottish forefathers, David Dickson, who said : "I 
have taken all my good deeds and all my bad deeds, 
and have cast them together in a heap before the Lord, 
and have fled from both to Jesus Christ ; and in Him 
I have sweet peace" 

Speaking of the opinion entertained by some, that 
none are ever actuated by any other principle than self- 
love, he said : "I should have no hope of being saved 
if I believed myself never to have been actuated by a 
higher principle." 

He one day referred to the words of the apostle : 
" Despise not the chastening of the Lord, nor faint 
when thou art rebuked of Him." He observed, that 
there are two ways in which divine chastisements are 
improperly received. One is, despising them, — that is, 
making light of them — disregarding them, as a stub- 
born, disobedient child sometimes sets at defiance and 
treats with contempt the chastisement of his father. 
The other is, fainting under them, — that is, making too 
much of them, feeling as though they were too heavy to 
be borne, and greater than we deserve. " We ought," 
said he, " to feel that all our sufferings, however 
great, are light afflictions, infinitely less than we de- 
serve." 

When asked at one time if he did not sometimes get 
weary of life, he said : "It is wearisome. But I have 
sometimes heard persons express a desire to die, when 
it was painful to me. I desire to have no will on the 
subject." He felt that it was as much our duty to be 
willing to live and suffer, if such be the will of God, 
as to be willing to die. Asking for the hymn-book, he 
read the following stanza:— 



HIS LABOURS. 435 

" Be this my one great business here. 
With holy trembling, holy fear, 

To make my calling sure ; 
Thine utmost counsel to fulfil, 
And svffer all thy righteous will, 

And to the end endure." 

It was very common for him, when inquired of re- 
specting the state of his mind, instead of giving a direct 
answer, to point to some hymn, or some passage of 
Scripture, as indicative of his feelings. 

On one occasion, finding him in very great pain, 
Dr. Tyler said to him : "I hope the Lord will give 
you patience." He replied : " I have need of patience." 
Dr. Tyler remarked, that when suffering severe pain, 
it was profitable to think of the sufferings of Christ. 
He said, that the words of Newton's hymn had been 
running in his mind all night : — 

" Begone unbelief! 

My Saviour is near, 
And for my relief 

Will surely appear. 
By prayer let me wrestle, 

And He will perform ; 
With Christ in the vessel, 

I smile at the storm. 

Determined to save, 

He watched o'er my path, 
When, Satan's blind slave, 

I sported with death : 
And can He have taught me 

To trust in His name, 
And thus far have brought me 

To put me to shame ? 

Why should I complain 

Of want or distress, 
Temptation or pain ? 

He told me no less ; 
The heirs of salvation, 

I know from His Word, 
Through much tribulation, 

Must follow their Lord. 



436 NETTLETON AND 

Though dark be my way, 

Since He is my guide, 
"Tis mine to obey, 

'Tis His to provide ; 
His way was much rougher 

And darker than mine ; 
Did Jesus thus suffer, 

And shall I repine r 

His love in time past, 

Forbids me to think 
He'll leave me at last 

In trouble to sink : 
Though painful at present, 

'Twill cease before long, 
And then, oh ! how pleasant 

The conqueror's song !" 

Dr. Tyler (his biographer afterwards) was much 
with him. Being one day in very great pain, he said to 
him : " I ought not to complain ; but all that I have ever 
suffered in the course of my life is nothing in comparison 
with this. But it is nothing in comparison with what 
I deserve. " " No," said I, " nor is it worthy to be 
compared with the glory that shall be revealed. " He 
requested me to take from the shelf and hand to him 
the Remains of Carlos Wilcox ; and with great interest 
he read the following Hues : — 

" But wherefore will not God 
E'en now, from ills on others brought, exempt 
The offspring of regenerating grace, 
The children of His love ? Imperfect yet, 
They need the chastenings of eternal care, 
To save them from the wily blandishments 
Of error, and to win their hearts away 
From the polluting, ruining joys of earth !" 

Speaking at one time of his disease as that which, 
for many years, he had dreaded more than any other, 
he pointed to the following passage in the Life of 
Samuel Pearce, as expressive of his own feelings : — 

" It was never till to-day that I got any personal 



HIS LABOURS. 437 

instruction from our Lord's telling Peter by ivhat death 
he should glorify God. Oh ! what a satisfying thought, 
that God appoints those means of dissolution whereby 
He gets most glory to himself ! It was the very thing 
I needed ; for of all the ways of dying, that which I 
most dreaded was by consumption, in which it is now 
most probable my disorder will issue. But, O my dear 
Lord ! if by this death I can most glorify thee, I prefer it 
to all others, and thank thee that by this means thou 
art hastening my fuller enjoyment of thee in a purer 
world." 

During his sickness he greatly enjoyed the society 
of his brethren in the ministry, and other Christian 
friends ; and was often heard to say that he never 
loved his friends so well before. Every little favour 
shewn him seemed deeply to affect him and awaken 
emotions of gratitude. He would say : " Oh ! how kind 
this is I" 

On the first day of January 1843, which was the 
Sabbath, he sent the following note to the Seminary 
Church, with a request that it should be read at the 
communion : — 

"The Rev. Mr. Nettleton sends his very affectionate 
regards to the members of this church, requesting an 
interest in their prayers, that God would sanctify him 
wholly in spirit, in soul, and in body, and prepare him 
for the solemn hour of exchanging worlds, whenever it 
shall come." 

The next morning he was in an unusually happy 
frame of mind. After inquiring whether his note was 
received, he remarked with great animation, his eyes 
sparkling through the tears, that he loved the Church 
more and more. He expressed a peculiar affection 



438 NETTLETON AND 

for the students of the Seminary, and an ardent desire 
that they might become faithful ministers of the Gos- 
pel. He mentioned the great satisfaction which it had 
given him to hear of the prosperity and usefulness of 
those who had gone out from the Seminary. He then 
went on to expatiate on the importance of a high 
standard of ministerial character, on account of its 
great influence on the interests of the Church. He 
deprecated particularly, in the ministers of Christ, 
everything which savours of pride and self-sufficiency 
— everything which looks like ostentation, or a desire 
to attract notice to themselves. He loved to see min- 
isters humble, meek, unassuming, steadily devoted to 
their work, and more anxious to glorify God, and save 
the souls of men, than to acquire popularity. 

He often remarked, that a time of health was the 
time to prepare for death, and the time to give evidence 
of an interest in Christ. He said he had seen persons 
who, when in health, were very much devoted to the 
world ; but who, when brought upon a sick-bed, were 
very religious ; agreeably to the representation in Jer. 
xxii. 20, 23 : " Go up to Lebanon, and cry ; and lift up 
thy voice in Bashan, and cry from the passages : for all thy 
lovers are destroyed. I spake unto thee in thy pro- 
sperity ; BUT THOU SAID ST, I WILL NOT HEAR : THIS 
HATH BEEN THY MANNER FROM THY YOUTH, THAT THOU 

obeyedst not my voice. The wind shall eat up all thy 
pastures, and thy lovers shall go into captivity; surely then 
slialt thou be ashamed and confounded for all thy wicked- 
ness. inhabitant of Lebanon ! that makest thy nest in 
the cedars, how gracious shalt thou be when pangs 
come upon thee !" 

Dr. Tyler thus narrates the closing scene : — A 



HIS LABOURS. 439 

short time before his death, when he was very ill, 
and when he thought it probable that he had but a 
short time to live, I said to him, you are in good 
hands. " Certainly," he replied. " Are you willing to 
be there f — " I am." He then said : " I know not that 
I have any advice to give my friends. My whole 
preaching expresses my views. If I could see the 
pilgrims, scattered abroad, who thought they experi- 
enced religion under my preaching, I should like to 
address them. I would tell them that the great truths 
of the Gospel appear more precious than ever, and 
that they are the truths which now sustain my soul." 
He added : " You know I have never placed much 
dependence on the manner in which persons die." He 
spoke of a farewell sermon which he preached in 
Virginia, from these words : " While ye have the light, 
walk in the light" He told the people, that he wished 
to say some things to them that he should not be able 
to say to them on a dying-bed. And he would now 
say to all his friends, " While ye have the light, walk 
in the light." While making these remarks, there was 
a peculiar lustre on his countenance. I said to him, I 
trust you feel no solicitude respecting the issue of your 
present sickness. He replied with emphasis : " No, 
none at all. I am glad that it is not for me to say. It 
is sweet to trust in the Lord." 

During the last twenty-four hours of his life he said 
but little. In the evening of the day before his death, 
I informed him that we considered him near the close 
of life, and said to him, I hope you enjoy peace of 
mind? By the motion of his head he gave me an 
affirmative answer. He continued to fail through the 
night, and at eight o'clock in the morning he calmly fell 



440 NETTLETON AND HIS LABOURS. 

asleep, as we trust, in the arms of his Saviour. May 
all his friends remember his dying counsel : " While 

YE HAVE THE LIGHT, WALK IN THE LIGHT." 

" Farewell ! dear brother ; may thy mantle rest 

Upon the youthful prophets of our God 
Farewell ! now rest, amid the blessed band 

With whom thou once didst worship here below. 
And oft didst take sweet counsel. There are seals 

Thy ministry attesting, and the crowns 
Of thy rejoicing, through eternal days. 

There numbers beyond number of the sav'd 
Together sing Redemption's endless song " 



APPENDIX. 



Xo. L— P. 55. 

aIb. Davenport's Career. 

There is a good account of kirn, and the disorders he intro- 
duced, in an old pamphlet, containing nine sermons by the Be v. 
Joseph Fish, pastor of a church in Stonington, preached in 
1763. Mr. F. seems to have been a sound and faithful minis- 
ter of the Gospel. He was the pastor of a large and flourishing 
church which had shared richly in the revival of 1740. But 
his parish was one of the theatres of Davenport's operations, 
— the result of which was, as he informs us in his preface, that 
not less than two-thirds of Ms congregation withdrew from his 
ministry, and formed themselves into separate societies. The 
sermons were preached twenty years after these separations 
took place ; and their object was to make the youth of his 
flock acquainted with the scenes through which their church 
and society had passed. As this pamphlet is but little known 
at the present day, and as the facts which it contains are well 
worthy to be preserved, it may be useful to make a few ex- 
racts : — 

"About twenty-three or twenty-four years ago, there was 
the most wonderful work of God that ever was known in this 
part of the world, both for the extent and visible appearance 
of it. It seems there was a general thoughtfulness about 
religion prevailing in the minds of the people, before they 
made it manifest by word. The ministers of Christ were 
stirred up to preach with uncommon zeal and solemnity ; and 
the people were as ready to hear with unusual attention, 
while the things of eternity were charged home to the con- 
science. 



442 APPENDIX. 

"The work went on gloriously. The standing ministers 
(there being no other then in the land) became more abundant 
and fervent in their labours, as they saw their people were 
attentive to hear. Nor did they labour in vain. Scarce a 
sermon could be preached but the hearts of the people, more 
or less, would be touched, and some deeply affected. While 
we were thus engaged in religion, a new and surprising scene 
opened upon us, — even such religious operations and appear- 
ances as engaged both the careless and the serious to come 
and see and hear for themselves. In these strange operations 
there was a marvellous mixture of almost everything good and 
bad, truth and error, chaff and wheat. For while the Spirit 
of God wrought powerfully, Satan raged maliciously, and acted 
his old subtle part to deceive. This happened — or, at least, 
was carried to the highest pitch — under the preaching and 
ministrations of a wonderful, strange, good man, (the Rev. 
James Davenport of Long Island,) who visited these parts in 
the time of our religious concern and awakening, — a young 
man of undoubted real piety — fervent zeal for God — love to 
souls — and ardent desire to advance the Redeemer's kingdom ; 
but (thus it was permitted) a man, while with us, under the 
powerful influence of a false spirit in a great part of his con- 
duct, as many then told him, and as he himself did afterwards 
acknowledge with deep abasement. Satan, taking the advan- 
tage of his zeal in religion, transformed himself into an angel 
of light, and hurried him into extremes ; yea, artfully carried 
him beside the truth and duty, and beyond the bounds of 
decency. 

"The things promoted by him that were evidently and 
dreadfully wrong, are such as these : — He not only gave an 
unrestrained liberty to noise and outcry, both of distress and 
joy, in time of divine service, but promoted both with all his 
might. .... Those persons that passed 

immediately from great distress to great joy and delight, 
(which, 'tis true, have their place in religion,) after asking 
them a few questions, were instantly proclaimed converts, or 
said to have come to Christ; and upon it the assembly were 
told that a number — it may be ten or fifteen — have come to 
Christ already, who will come next ? But (I desire to speak 
it with sorrow) numbers of such converts, in a little time. 



APPENDIX. 448 

returned to their old way of living — were as carnal, wicked, 
and void of Christian experience as ever they were. Again : 
Pie was a great favourer of visions, trances, imaginations, and 
powerful impressions upon the mind in others ; and made such 
inward feelings the rule of his conduct in many respects ; espe- 
cially if the impression came with a text of Scripture, which he 
looked upon to he opened to him at such a time, and in such 
cases pointing out his duty, which he would accordingly pur- 
sue. Upon such powerful impressions and openings of Scrip- 
ture, he went to Boston, strongly persuaded that multitudes 
in that great city (to use his own expressions) would be con- 
verted by his preaching there. But, as Mr. Edwards rightly 
observes, such circumstances attending religious affections are 
no sure sign that they are gracious, or truly religious. He was 
a great encourager— if not the first setter up — of public 
exhorters ; not restricting them to the Gospel rule or order 
of brotherly exhortations ; but encouraging any lively zealous 
Christians (so reputed) to exhort publicly, in full assemblies, 
with all the air and assurance of ministerial authoritative 
exhorting ; although they were exceeding raw and unskilful 
in the word of righteousness, and altogether unequal to the 
solemn undertaking. However, they being very warm and 
zealous, spake boldly and freely, [which qualities of speech, by 
the way, Mr. Edwards judiciously observes, are no sure signs 
of gracious, religious affections,] and so were highly esteemed, 
had in admiration, and preferred before the. letter-learned 
rabbis, scribes, and pharisees, and unconverted ministers; which 
phrases the good man would frequently use in his sermons, 
with such peculiar marks, not only of odium, but of indication, 
as served to beget a jealousy in many of the people's minds, 
that their ministers were the letter-learned, unconverted teach- 
ers which he aimed at. And thus the exhorters came into 
credit among multitudes of people, who chose rather to 
hear them than their old teachers ; which served directly to 
puff them up with spiritual pride, and fitted them for the 
daring undertaking which followed. 

" By these means the standing ministers began to fall in 
their credit and esteem among the people ; especially among 
such as were reckoned the foremost Christians ; many of whom, 
with the bloated exhorters, began to treat their ministers with 



444 APPENDIX. 

such assurance, haughtiness, and contempt, as plainly spoke 
their sentiments, that they knew more and better how to 
teach than they; especially if the ministers opposed them, or 
only questioned whether they were right. And thus the seeds 
of discord and disunion were sown, and a foundation laid for 
after separations. But what tended more effectually than all 
that has been said, to prepare the way for separation, was this 
that followed : This zealous good man, from a sense, hopefully 
at first, of the eminent danger of an unconverted ministry, both 
to themselves and the people, was betrayed by the false spirit, 
into that bold, daring enterprise of going through the country 
to examine all the ministers in private, and then publicly to 
declare his judgment of their spiritual state. And this he did 
whenever he could be admitted to examine them. Some that 
he examined [though for aught that appeared, as godly as 
himself] were pronounced, in his public prayers immediately 
after examination, to be unconverted. And they who declared 
this design and practice of his to be unscriptural, and so 
refused to be examined by him, were sure to suffer the same 
fate ; they were condemned by him as Christless ; or [which 
amounted to as much with the populace] he would declare 
that he had reason to fear they were unconverted ; in which 
cases he could ordinarily have no other ground or reason for 
his fear, than that of their refusing submission to his tribunal. 
Many good people, thinking highly of Mr. Davenport, as 
though he was authorized from Heaven to proceed in this 
manner, and, at the same time, having great regard for their 
own ministers, seemed even as much concerned lest they should 
not stand the trial, [when examined,] as if they were going 
before the Judge of all the earth. 

" Now, the counsel of this strange man, which he counselled 
in those days, was [like the counsel of Ahithophel] as if a 
man had inquired at the oracle of God. Multitudes of honest 
good people believed everything that he said, and had such a 
veneration for all that he did, that if they could quote the word 
and example of Mr. Davenport, 'twas enough with them to 
justify any of the wild, unscriptural notions and ways which 
they, through weakness, had run into ; so that a minister 
could not gainsay or correct them, under the price of his 
reputation. The things which I have mentioned [to which 



APPENDIX. 445 

many more might, doubtless, be added] were such manifest 
errors, that even the carnal and ungodly world could not but 
see and know they were wrong. And so herein they agreed 
with some judicious good people and discerning ministers who 
opposed them as such. And for this reason the good and 
the bad were ranked together, and frequently run upon by 
those who were zealous for these things, and declared to be 
opposers of the work of God, and on the enemy's side, He that 
speaks to you being an eye and ear-witness to all, or the 
substance of what has been related, is the more free in declaring 
these things unto you. ..... 

" Having gone on a year or more [if I mistake not] in the 
practices above stated, he was, by the gentle treatment and 
earnest expostulation of some pious and judicious ministers, 
put upon serious reflection, and close examination of his 
strange conduct in the things which have been related, and 
others similar to them ; and after some months' deliberation, 
and earnest seeking to the Eather of lights, he was deliber- 
ately, clearly, and fully convinced of his errors. The mask 
was thrown aside— the delusions of Satan appeared to him 
in their own horrid light — and the dreadful consequences of 
his awful mistakes filled him with deep concern. He was 
made sensible of the injury he had done to ministers and 
churches, — how he had broke the order of the Gospel, by 
causing divisions and offences ; and, on the whole, that he 
had brought reproach on the glorious work of God, and 
endangered the souls of men. JFor these things he was deeply 
abased — humbled himself before the Lord, and lay in the dust. 
Hereupon he returned, and visited many of the places where 
he had so grievously erred and offended, to see if he might, by 
any means, repair the damage he had done. When he came 
to this town, it was with such a mild, pleasant, meek, and 
humble spirit, broken and contrite, as I scarce ever saw 
exceeded, or even equalled. He not only owned his fault in 
private, and, in a most Christian manner, asked forgiveness 
of some ministers whom he had before treated amiss, but, in 
a large assembly, made a public recantation of his errors and 
mistakes ; and particularly mentioned and declared against 
some, if not all that I have exposed in this narrative, as well 
as others that I have not mentioned. He gave a full and 



446 APPENDIX. 

solemn testimony to the work of God that was carried on in 
the land, by the outpouring of His blessed Spirit in those 
things that were really and properly God's work ; and said 
that he doubted not but that Ae, though [as he added] most 
unworthy, had been made an instrument for the saving good 
of many souls ; but declared with all humility and open- 
ness of heart, that in many things — such as above — he had 
grievously erred. He told us how the Lord had led him to a 
sight of his errors, and convinced him fully that he had been 
under the powerful influence of the false spirit ; though, in 
the time of its operation, he verily thought 'twas the Spirit of 
God in a high degree. Thus the good man [no longer the 
noisy, boisterous, rash, and censorious Davenport, but the 
meek, humble, and yet the fervent man of God] confessed, 
bewailed, and warned against the errors which he had unhap- 
pily spread and promoted. 

" How great and how happy the change ! But how is he 
now received and hearkened to by those zealous people, who, 
in the time of his wildness and false zeal, were ready to adore 
him ? Why, verily, they that were not convinced of their 
own, and his former mistakes, were far from being pleased by 
his present conduct. They saw that he was turned against 
them, — that is, against some of their darling principles and 
ways ; and thought that he was now become their enemy in those 
things wherein he only told them the truth. They now looked 
upon him to be cold, dead, and lifeless, — that he had got away 
from God, and joined, in a great measure, with the world of 
opposers, and carnal ministers. In a word, they were sadly 
disappointed, sorely vexed, or disquieted in their spirits, 
grievously offended, [that is, numbers of them ;] and, on the 
whole, they all rejected his message." — Pp. 114-128. 



No. H. 

The Cumberland Presbyterians. 

" Scenes, in some measure similar to those in the days 
of Davenport, have been repeatedly exhibited since that time. 



APPENDIX. 447 

Of these (says Dr. Miller of Princeton, in a letter to Dr. 
Sprague) I have neither time nor inclination to speak of more 
than one. The case to which I refer i& that of the remarkable 
revivals which took place in the years 1800, 1801, and 1802, 
in the western country, and more particularly within the 
bounds of the Synod of Kentucky. My impression is, that the 
most enlightened and sincere friends of vital piety, who had 
the best opportunity of being intimately acquainted with the 
revivals referred to, believe them to have been a real work of 
the Holy Spirit ; or, at least, to have been productive of a 
number of genuine conversions. But that this work of grace 
was attended, and finally overshadowed, disgraced, and ter- 
minated, by fanaticism and disorders of the most distressing 
character, will not, probably, now be questioned by any com- 
petent judges. 

" This excitement began in Logan county in Kentucky, but 
soon spread over all the state, and into the neighbouring states. 
Besides increased attention to the usual seasons and the ordin- 
ary means of religious worship, there were, during the summers 
of the years just mentioned, large camp meetings held, and a 
number of days and nights in succession spent in almost 
unceasing religious exercises. At these meetings hundreds 
— and, in some cases, thousands — of people might have been 
heard and seen at the same time engaged in singing and 
prayer — in exhortation and preaching — in leaping, shouting, 
disputing, and conversing, with a confusion scarcely describ- 
able. This wonderful excitement may be considered as stand- 
ing related, both as cause and effect, to several other deplor- 
able irregularities. A love of excitement and agitation seemed 
to take possession of the people. They began to suppose, that 
when these were absent, nothing was done. A number of 
hot-headed young men, intoxicated with the prevailing ele- 
ment of excitement, and feeling confident of their own powers 
and call to the work, though entirely destitute of any suitable 
education, assumed the office of public exhorters and instruc- 
tors. These were soon afterwards licensed to preach, — a 
majority of the presbytery hoping, that though not regularly 
qualified, they might be useful. When once this door was 
opened, it was found difficult to close it. Candidate after 
candidate of this character, and on this plan, were licensed, and 



448 APPENDIX. 

subsequently ordained, until this description of ministers 
threatened to become a majority of the whole body. As might 
have been expected, a new source of trouble now appeared. 
A number of these raw and ignorant young men, and a few 
of the older ministers, began to manifest a great laxness as to 
their theological opinions. And a new Presbytery having been 
set off, consisting chiefly of those who were friendly to the 
new opinions and measures, it became a sort of mint for issu- 
ing, in great abundance, similar coin. Candidates were freely 
licensed and ordained who declined adopting the Confession 
of Faith of the Presbyterian Church in the usual form. They 
were received on their declaring : ' That they adopted that 
Confession only so far as they considered it as agreeing with 
the Word of God.' On this plan it is manifest that subscrip- 
tion was a piece of solemn mockery. Persons of all conceiv- 
able sentiments might freely enter at such a door. The con- 
sequence was, that Arminians and Pelagians actually entered 
the Presbyterian Church, and went on rapidly to multiply, 
until the decisive measures of the Synod of Kentucky, and of 
the General Assembly, arrested the progress of the evil. By 
means of the measures referred to, these disorderly intruders, 
with their pertinacious adherents, were finally separated from 
the Synod of Kentucky. A majority of them formed the body 
known by the name of the ' Cumberland Presbyterians,' — now 
consisting of a number of presbyteries professing to adopt the 
presbyterian form of government, but avowedly embracing 
semi-Pelagian principles in theology. Another, but similar 
portion, formed a new body, denominated ' Christians,' and 
sometimes 'Uew Lights,' or 'Stoneites,' (from the name of 
their principal leader,) and became a kind of enthusiastic 
noisy Socinians ; while the remainder, under the same lawless 
impulse, took a third course, and fell into all the fanatical 
absurdities of Shakerism.' 

" In this case, indeed, as in some of those before recited, 
several of the ministerial brethren more advanced in life, who 
had lent their names and their influence to these deplorable 
disorders, became, after awhile, sensible of their mistake, 
acknowledged their fault, and were restored to the bosom of 
the Presbyterian Church ; but, as in former cases, not until 
mischief, then beyond their control, had been consummated. 



APPENDIX. 449 

"The mournful results of their course had been predicted; 
and they were entreated to guard against the division and 
corruption to which it could not fail of leading. But they 
would not be prevailed upon to pause, until the Church had 
been rent in pieces— until heresies of the grossest kind had 
been engendered and embodied — and until they had effectually 
scattered in that country the seeds of deep and extended 
ecclesiastical desolation. No intelligent Christian, it is be- 
lieved, who has any adequate acquaintance with the course of 
the events in question, has any doubt that these revivals, on 
account of their sad accompaniments, left the churches in the 
west in afar worse state than they were before" 



No. III. 

Mr. Finney's Career. 



Dr. Nettleton and his friends spoke decidedly, but in a very 
brotherly and charitable tone, of Mr. Finney's movements ; and 
a few years shewed that they were not wrong. Mr. Finney's 
doctrines soon deviated from the truth as much as his mea- 
sures did from scriptural order and wisdom. At this day no 
orthodox body of Christians could receive him into their 
pulpit. No doubt he published works that contained rousing 
and startling truths ; but even truth was given forth alongside 
of much error which counteracted all. And now he seems to 
be drifting no one can tell whither. In a volume of lectures 
on theology, published a few years ago, he utters such irrever- 
ent statements as these: "It is God's duty to govern; His con- 
science must demand it." He adjusts whatever he finds in the 
Bible to his own preconceived metaphysical determinations, 
instead of submitting his metaphysical musings to the test of 
unerring wisdom. He assumes (not offering one argument in 
proof of his position) that " A sense of obligation is inconsist- 
ent with a sense of entire inability ;" although, for ages the 
very opposite has been held, and been felt to be true, by the 
churches of Christ. He imposes on the unthinking reader by 

2 E 



450 APPENDIX. 

half -truths i and crowns his errors by maintaining, that " no 
man is responsible for his feelings, but only for his intention ! " 
And thus he arrives at the possibility of never sinning, and that 
"men are saved by returning back to personal holiness !" As 
for moral excellence, he has found out that it lies in happiness; 
duty is degraded by him to the position of being the chief way 
to the highest happiness ; and love to God and man mean no 
more than seeking the highest happiness of both I But the 
conscience and the consciousness of every man, even apart 
from the Word of God, contradict him at every step. " If the 
light that is in thee be darkness, how great is that darkness !" 
In the British and Foreign Evangelical Review, September 1853, 
there is a full review of his aberrations as a writer. 

Not long since, the following statement was made by a min- 
ister in America, whose information and character are alike 
such as entitle Mm to be depended on : — " A class of evangelists 
arose, of whom the Eev. C. G. Finney was a distinguished 
leader, viio adopted Pelagian, or Semi-Pelagian views of 
doctrine, and introduced a system of measures adapted to pro- 
duce excitement. The consequence was, that great excitement 
was produced, and multitudes of converts were proclaimed. 
But a large proportion of these proved to be like seed sown on 
stony places. Moral desolation succeeded these excitements. Some 
of these evangelists have lost their character, and most of them have 
lost, in a great measure, their influence. Very few of them would 
now be invited to preach in those places where their labours were 
said to he so remarkably successful This is true of Mr. Pinney 
himself. If our English brethren who are giving Mr. Pinney 
their countenance and support, are not making work for re- 
pentance, many of the most sound and judicious ministers of 
this country will be greatly mistaken. I am happy to be 
able to state, that, in the Presbyterian and Congregational 
Churches generally, in our country, the ' New Measure Sys- 
tem,' as it has been called, has gone into disrepute, and revivals 
are becoming more like those which were witnessed at the 
beginning of the present century." 



APPENDIX. 451 

No. IV. 

Thoughts on Revivals, by Dr. Nettleton. 

Against revivals many objections are urged. It is said they 
are mere excitements, which have in them nothing of the 
nature of true religion, and that they ought not to be ascribed 
to the Spirit of God. In support of these allegations is 
alleged: — 

1. Their suddenness, and the fact that such numbers profess 
to be converted in so short a time. 

Answer. The influences of the Spirit are compared in the 
Scriptures to the rain : " He shall come unto us as the rain, 
as the latter and the former rain unto the earth." Would you 
object to the rain, and say, it cannot be rain, because it some- 
times comes suddenly and in so many drops ? We are given 
to understand that a nation will be born in a day. 

2. The great distress which exists in revivals is urged as an 
objection against them. 

Answer. It is not religion which causes the distress, but a 
conviction of the want of it. Is it surprising that sinners 
should be distressed when they are brought to realize that 
they are exposed to eternal destruction? When a person's 
body is in pain, he is in distress ; and his friends often sigh 
and weep. And is the soul of less consequence than the 
body ? Are heaven and hell trifles ? Were not sinners 
pricked in the heart on the day of Pentecost ? And was not 
the jailer of Philippi distressed when he fell down before Paul 
and Silas? 

3. It is said that it is only that persons are terrified by 
alarming preaching. 

Answer. Why were they not terrified before ? They have 
often heard the same truths. They have heard, perhaps for 
years, the most alarming preaching, and remained unmoved. 
Why are they alarmed now if they are under no influence 
from on high ? Besides, the very same truths which fill sin- 
ners with alarm, often, after a season, fill them with joy un- 
speakable and full of glory. How is this to be explained ? 



452 APPENDIX. 

Does the same preaching, of itself, cause, in the same mind, 
sorrow and joy? 

But have not sinners reason to be terrified ? When persons 
have no fear of God before their eyes, it is a mark of great de- 
pravity. Was not Felix terrified under the preaching of Paul ? 

If the results witnessed in revivals are the result of human 
influence only, believing what I do of the nature of these results, 
I should feel under obligation to awaken all my hearers. I 
should not expect to be saved myself, if I failed to do it. Are 
you willing to grant that ministers have so much power? 
Are they able to change the enemies of God into His friends ? 
— to cause them to love what they hated with perfect hatred ? 

But the objection might have been made against the revival 
on the day of Pentecost, as well as against modern revivals. 
It might have been said, that the people were terrified — that 
Peter frightened them. 

4. It is said that what we witness in revivals is all the 
effect of sympathy. 

Answer. What begins them ? Are the first cases of awak- 
ening to be attributed to sympathy ? But it not unfrequently 
happens that numbers are awakened about the same time, 
without any knowledge of each other's feelings, or of the 
awakening of any other individuals. 

But suppose sympathy does have an influence after a revival 
has commenced ; cannot God make use of it as a means of 
promoting the work, as well as any other means? The 
Psalmist says : " Many shall see it and fear, and shall trust in 
the Lord." When sinners see others anxious for their souls, it 
is to them powerful preaching, and God can bless it to their 
conviction and conversion. 

5. It is said that it is all enthusiasm. 

Answer. If the distress of sinners is greater than the case 
demands, then call it enthusiasm. But if the sinner is in 
danger of losing his soul, not to be distressed is blockish 
stupidity. Is it rational to brave the terrors of the Almighty, 
and to slumber on the brink of eternal perdition ? 

6. It is said, the sudden joy manifested in revivals is irra- 
tional, and cannot be the effect of divine influence. 

Answer. What shall we find to answer these expressions in 
the Bible?— " The peace of God that passeth all understand- 



APPENDIX. 453 

irtg;" "Rejoicing with joy unspeakable and full of glory;" 
"AH joy and peace in believing;" "Called out of darkness 
into marvellous light;" "Having the day-star arise in our 
hearts." Would not a criminal, who should be reprieved on 
his way to the gallows, rejoice ? Besides, were not the same 
effects witnessed in the days of Christ and the apostles ? Did 
not Zaccheus come down from the tree, and receive Christ 
joyfully ? Did not Peter's hearers, on the day of Pentecost, 
receive the Word with joy ? When Philip preached in Samaria, 
was there not great joy in that city ? 

7. It is said, many who are zealous for a season, turn back, 
and become worse than before. 

Answer. True. And so it was in the time of Christ. 
"Many went back and walked no more with Him." Does 
this prove that Christ had no true disciples ? It was so like- 
wise in the days of the apostles. John says : " They went out 
from us, but they were not of us ; for, if they had been of us, 
they would, no doubt, have continued with us." 

That the objection may be valid, it must be shewn that all 
who profess to be the subjects of revivals apostatize. But this 
cannot be shewn. There are precious fruits that abide. 

8. The question is sometimes asked, If revivals are the work 
of God, why do they not exist among other denominations ? 
and why am not I taken ? 

Answer. This objection lies with equal force against the 
Christian religion. Not more than One-fifth part of the world 
is evangelized. Jews, Mohammedans, and Pagans, might say : 
If yours is the true religion, why does not God convince us of 
its truth ? 

But revivals do exist in other denominations. All evangel- 
ical denominations have been favoured with them in a greater 
or less degree. 

- If I were to find serious praying people generally opposed 
to revivals, and all the impenitent and profane in favour of 
them, it would alter the case. But praying people pray for 
them, and rejoice in them. 

They are, doubtless, the work of God, or the work of the 
devil. If they are the work of the devil, I believe all will 
acknowledge, that there is more praying, and more apparent 
religion in the devil's kingdom, than there is out of it. 



454 APPENDIX. 

To all who oppose revivals, I would say : Beware ! lest you 
be found fighting against God. 

A revival of religion is well described in the parable of the 
sower. There are four kinds of hearers, represented by the 
seed which fell by the way- side, among thorns, in stony 
places, and on good ground 

Should a number of those who think they have experienced 
religion, turn back, it will not disprove the reality of religion. 
Because there was a Judas among the apostles, does it prove 
that Christ had no true disciples ? Because some seed fell on 
stony places, does it prove that none fell on good ground ? 

When those who profess to have experienced religion apos- 
tatize, how common it is for the wicked to triumph ! — but 
what does it prove ? 

1. That those who thus triumph have no religion ; and that 
they are glad others are going to hell with them. 

2. That they are in very great danger. If others have been 
deceived, they may well imagine that the danger of being lost 
is imminent. 



PATON AND RITCHIE, PRINTERS, EDINBURGH. 



WORKS PUBLISHED BY T. AND T. CLARK, 

38 GEORGE STREET, EDINBURGH. 



HENGSTENBERG'S COMMENTARY ON THE PSALMS, 3 vols., 

(33s) 
HAGENBACH'S HISTORY OF DOCTRINES, 2 vols., (21s ). 
GIESELER'S ECCLESIASTICAL HISTORY, vols L— IV., (42s ) 
OLSHAUSEN'S COMMENTARY ON GOSPELS AND ACTS, 4 vols., 

(42s.) 
ROMANS, (10s. 6d ;) ON COR- 

INTHIANS, (9s.;) ON GALATIANS, EPHESIANS, COLOSSI. 

ANS, AND THESSALONIANS, (10s. 6d . ;) ON PHILIPPIANS, 

TITUS, AND FIRST TIMOTHY, (10s. 6d.) 
OLSHAUSEN AND EBRARD ON HEBREWS, (10s. 6d ) 
NEANDER'S GENERAL CHURCH HISTORY, 8 vols , (44s.) 
HAVERNICK'S INTRODUCTION TO THE OLD TESTAMENT, 

(10s. 6d) 
INTRODUCTION TO THE PENTATEUCH, (10s. 

6d) 
HENGSTENBERG ON THE APOCALYPSE, 2 vols., (21s.) 
MULLER ON THE CHRISTIAN DOCTRINE OF SIN, 2 vols , 

(21s) 

The above Thirty-two Volumes comprise the First Series of the 
Foreign Theological Library ; the prices within brackets are 
those to Non- Subscribers ; but the whole may be had on a remittance 
of Eight Guineas, either direct, or through a Bookseller. If more 
convenient, this sum may be paid by instalments. 



BIBLICAL CABINET, 45 Volumes, Reduced to Ten Pounds. Lists on 
application. 

FAIRBAIRN'S TYPOLOGY OF SCRIPTURE, New Edition, 2 vols. 
8vo, 18s. 

CHALYBiEUS' HISTORY OF MODERN SPECULATIVE PHILO- 
SOPHY, 8vo, 10s. 6d. 

HENGSTENBERG'S EGYPT AND THE BOOKS OF MOSES, 8vo, 
7s. 6d. 

GENUINENESS OF THE PENTATEUCH, 2 



vols Svo, 21s. 






WORKS PUBLISHED BY T. & T. CLARK-Continued. 



HENGSTENBERG ON DANIEL, ZECHARIAH, BALAAM, 8vo, 

12s. 
NITZSCH'S SYSTEM OF CHRISTIAN DOCTRINE, 8vo, 10s. 6d. 
HAMILTON'S PENTATEUCH AND ITS ASSAILANTS, 8vo, 7s. 6d. 

" All these subjects are treated with much learning, scientific as well 
as Biblical, and calmly and dispassionately discussed." — Literary 
World. 

" A book that is unanswerable, affording the strongest confirmation 
of the many and varied evidences that the. Bible is the "Word of 
God." — BelVs Weekly Messenger. 

•' This volume contains a vast deal of information, much profound 
thought, not a little close, conclusive reasoning, and some fine 
bursts of manly eloquence." — MacphaiVs Journal. 

" Dr. Hamilton's work is a valuable contribution in the right direc- 
tion. With immense stores of information and sound learning, 
he combines a large share of theological power and acute dis- 
crimination. We are not aware of any objections which have been 
raised against the Pentateuch as a whole, or any part of it, which 
are not here very satisfactorily met and refuted. The author 
addresses himself to his task with a manly courage, and with vast 
resources of knowledge ; and the result is such as to place him in 
the highest rank as a Christian apologist." — Evangelical Magazine. 

LEWIS'S THE BIBLE, THE MISSAL, AND THE BREVIARY, 
2 vols , 8vo, 21s. 

NEANDER ON PHILIPPIANS AND JAMES, post 8vo, 3s. 

SCHLEIERMACHER'S OUTLINE OF THE STUDY OF THEO- 
LOGY, post 8vo, 4s. 

BARNES' (ALBERT) PRACTICAL SERMONS, fscap. 8vo, 4s. 6d 

COUSIN ON THE TRUE, THE BEAUTIFUL, AND THE GOOD, 
post 8vo, 6s. 6d. 

. 'S HISTORY OF MODERN PHILOSOPHY, 2 vols., post 8vo, 

8s. 6d. 

VINET'S PASTORAL THEOLOGY; THE THEORY OF A GOSPEL 
MINISTRY, post 8vo, 3s 6d. 

HOMILETICS; OR, THE THEORY OF PREACHING, post 

8vo, 6s. 

VITAL CHRISTIANITY, post 8vo, 2s. 



THE AMERICAN PULPIT, post 8vo, 4s. 6d. 
SPRING ON THE LORD'S PRAYER, post 8vo, 2s 
DAVIDSON'S SACRED HERMENEUTICS, 8vo, 21s. 
ANDERSON'S SCENES AND STORIES FROM THE HISTORY OF 
THE CHURCH OF SCOTLAND, 3s. 6d. 



MB D ?9 






